I memorised a shuffled deck of cards!

I really didn’t believe that I would be capable of memorising an entire shuffled deck of cards, but today I did it!

It took 35 minutes to memorise the shuffled deck and then 25 minutes to reconstruct the order with a different deck of cards.

Those times would make all the experienced competitors laugh – but they would laugh kindly knowing what an important step this is.

Each card is given a character, action and object. Having memorised that over the last few months, I also need a set of ten empty memory palaces, each with 50 locations. I have most of those now in memory as well. Each group of three cards creates a weird combination of character, action and object, the strange image to be placed in a location in the memory palace. I am very new at the entire process, so thrilled that I managed to fill 17 locations with images for each group of three cards and not forget a single one. Nor did I forget the Queen of Clubs who was left over.

My head hurt terribly after the hour of intense concentration.

American science journalist Joshua Foer trained intensively for a year to win the 2006 United States Memory Championship and write his wonderful book Moonwalking with Einstein, a title drawn from the strange images created. In The Memory Code I wrote:

He set a new US record by memorising a shuffled deck of 52 cards in one minute and 40 seconds. To achieve this feat, Foer trained in his basement with earmuffs and goggles to reduce distraction. Foer talks about how much he enjoyed getting better and better at dreaming up bizarre, weird, raunchy, funny and violent images to store in his memory spaces. My training is not as intense. I could not deal with the pressure of competition nor memorise at high speed. Joshua Foer trained by having fun in his silent basement. I went out and walked the dog.

My precious little dog has since died of old age. And I train in ear muffs in my silent studio. I, too, love making up the weird stories. What I don’t know is if I can ever manage the pressure of competition nor gain enough speed to qualify. Cards feature in only two of the ten events, but I’ll write more about that in future posts.

I am being helped in my training by British memory expert Dominic O’Brien. We both believe that memory loss is not inevitable in later years. At 65, my memory is the best it has ever been. With all my memory experiments, I am gaining hooks to link anything I want to remember. Click on the image below to read more about Dominic’s adventures:

Memory competition could never be described as a spectator sport – a lot of people in a silent room barely moving. This is what it looked like at the World Championships in China in 2015:
Knowing how much work it has taken just to get to the stage of attempting to memorise an entire deck of cards, I understand why there are so few competitors in Australia. This was most of the field of memory athletes receiving instructions in Melbourne in 2016:

In November this year, I will be joining them!

See also Memory Sports: I am hooked.

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Posted in Australian Memory Championship, The Memory Code | Tagged , | 4 Comments

Wonderful memory workshops

The first Memory Workshops run by The Orality Centre were a huge success. I want to thank all those who came – especially the enthusiastic participants who travelled all the way from Queensland and New South Wales to our location in rural Victoria.

The Orality Centre staff

The staff (L to R): Paul Allen, Lynne Kelly, Alice Steel, Damian Kelly

Lynne Kelly gives the opening address.

Paul’s two Memory Palace workshops ran morning and afternoon. Participants were guided through the crucial skill of how to link seemingly unconnected concepts to places. Initially, they linked the 20 largest countries in the world to different abstract art works.

They managed to link the creation at left to Thailand.

The Memory Palace workshop then went outside to use a memory trail in the landscape to encode information of their choice.

At the end of the workshop they could still name the first 20 countries despite not having thought about them for a few hours.

Alice ran workshops on Winter Counts and Memory boards.

The memory boards are based on the mnemonic device of the African Luba people known as a lukasa.

Lisa Minchin (below right) encoded the local wattle species to her memory board.

Rumour has it that her very patient partner has since been treated to numerous enthusiastic demonstrations of her knowledge of the first 20 countries and the local wattles.

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Posted in art of memory, indigenous memory systems, lukasa, memory, memory board, memory devices, memory palace, memory places, Memory Spaces, method of loci, mnemonic devices, mnemonics, The Memory Code, Winter Count | Leave a comment

Memory Workshops – The Orality Centre

The Orality Centre will run the first workshops using indigenous memory methods on Saturday 17 June 2017.  All details are on The Orality Centre site including the link for bookings. For further information contact info@theoralitycentre.org. Click HERE or on the image to go to The Orality Centre.

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Posted in art of memory, indigenous memory systems, lukasa, memory, memory board, memory devices, memory palace, memory places, Memory Spaces, method of loci, mnemonic devices, mnemonics, Orality Centre, The Memory Code, Winter Count | Tagged , , , , , , , , | 16 Comments

Archaeoastronomy and Gobekli Tepe

 Archaeoastronomy is one of my great interests. I am honoured to have been elected as a full member to ISAAC, the International Society for Archaeoastronomy and Astronomy in Culture. Consequently I was fascinated to read of new ideas about one of the most fascinating sites in the world, Gobekli Tepe in Turkey. But new ideas need checking, as one of the archaeologists I trust most, Jens Nortoff,  points out below. As someone who has put a new idea about archaeological interpretation knows, this will all take time and debate – as it should be.

News of a new theory abut Gobekli Tepe in Turkey hit the news this week. It says, in part:

Ancient stone carvings confirm that a comet struck the Earth around 11,000BC, a devastating event which wiped out woolly mammoths and sparked the rise of civilisations.

Experts at the University of Edinburgh analysed mysterious symbols carved onto stone pillars at Gobekli Tepe in southern Turkey, to find out if they could be linked to constellations.
(Click on the image or here for the full story.)

The full academic article can be found here: Martin B. Sweatman and Dimitrios Tsikritsis, Deconding Gobekli Tepe with archaeoastronomy: what does the fox say? 

Odd things about this report concerned me, but I am not in a position to judge without a great deal further investigation. So I went straight to the authority I respect most on Golbekli Tepe, Jens Nortoff at The Tepe Telegrams. These reports are from the archaeologists in the trenches.

I will be blogging more from The Tepe Telegrams as there are quite a few reports there which I feel are really important ideas. But meanwhile, it is important to note some of Jens’s comments in his post. He writes:

A selection of the carved reliefs found on many of Göbekli Tepe’s T-shaped pillars is linked to and interpreted as depiction of actual stellar constellations. In particular Pillar 43, which is indeed an outstanding (but actually not exceptional) example of the site’s  rich and complex iconography, is interpreted as record of a meteor shower and collision – with quite serious consequences for life on earth 13,000 – 12,000 years ago (this whole ‘Younger Dryas Impact’ hypothesis [external link] actually is disputed itself [external link], so making Göbekli Tepe a ‘smoking gun’ in this argument should absolutely ask for a closer look).

(Click in the image or here for the full report.)

This is the stunning pillar in question from The Tepe Telegrams post. Anyone familiar with my work will now know why I find Gobekli Tepe so intriguing.

“Pillar 43 in Göbekli Tepe’s Enclosure D. (Photo: K. Schmidt, DAI)

Jens concludes: “So, with all due respect for the work and effort the Edinburgh colleagues obviously put into their research and this publication, there still are – at least from our perspective as excavators of this important site – some points worth a more thorough discussion.”

The view of the archaeologists on sites

As someone who has published a new theory for the purpose of sites such as Gobekli Tepe, Stonehenge and many others, it may be assumed that I would automatically be attracted to, and supportive of, other radical new ideas. I am. But I am also hugely respectful of the views of the archaeologists who know the details of what has actually been found there.

Consequently, it was hugely important for me to ensure that my theory was consistent with all the archaeology reported from the field. It was then an imperative to present the ideas to relevant archaeologists, as I did in the UK in February and listen to their concerns. I was delighted that there was no objection to the theory. It is now a matter for debate of the details. That will refine the theory. Getting into the academic debate is the first step.

For that reason, I congratulate Dr Martin Sweatman and the Edinburgh researchers for their work and for raising awareness of this incredible site.

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Memory and ageing

Would we reduce the impact of failing memory, and maybe even of dementia, by formally keeping people in contact with their personal memory devices – song, dance, story, art and landscape?

The many questions I receive about my research on memory tend to fall into three categories:

* How can I memorise better?
* What are the implications for education?
* And is there anything we can do about loss of memory with ageing?

The research focus for us at The Orality Centre will initially concentrate on these three questions.

Reader John Seed wrote a fascinating comment on the post titled Starting a contemporary songline. I have answered some of the post there, but wanted to reply to part of it as a post of its own. John wrote:

__________________  ______________________

I’m fascinated by your book and the possibility that it might help my own fading memory. Do you find that your overall memory has improved alongside your ability to remember those particular things – countries, plants,  for which you’ve built a songline/palace? My memory has been atrocious for years but this doesn’t prevent me from memorising long poems and the like. …

Speaking of workshops, are your workshops about building memory palaces? If so, I’d dearly like to attend one.

____________________________________________________

I am in my mid 60s. My overall memory has improved massively since I have been using the memory methods – not just the things I am consciously memorising. I am not sure of the reason, though. I suspect it is a combination of factors. I am more confident about my memory but I also set up hooks constantly and make links. I look for them now. Anything I want to remember, I make a funny or wild or quirky link. The more I have been doing this, the more a habit it has become.

As for the workshops, the answer is ‘yes’. I am involved in developing a whole range of workshops through The Orality Centre (TOC) to be starting very soon. Of course the main one will be about memory palaces, but we will also soon be running a workshop on making Personal Winter Counts. The idea is to create a memory device, tried and tested by Native American cultures, which will offer hooks for every year of your life. By maintaining the stories and links throughout life, the hope and belief is that this will provide a permanent memory device to help keep memories alive in old age. There are more details about Winter Counts and the planned workshop below.

What would happen if we embed our stories in memory palaces around our homes, and link them to music and dance and mnemonic objects, right through life? These are the memory systems used by our ancestors for thousands of years. If we use them deliberately throughout life, might this delay the onset of dementia? Or at least reduce the impact? Might living in our memory palaces keep those memories alive?

I have asked members of various indigenous cultures and the reply seems to indicate that by performing the rituals, the repeating of stories and linking to the memory devices, singing the songs and performing the dances, the impact of dementia is reduced. But these are only anecdotes asked in casual conversation. Enticing though it is, that is not evidence. We will be exploring recent research, making contact with experts in the field while following the experiences of those who participate in the workshops.

There have been quite a few reports recently which indicate that the brain retains its links to music and place when other intellectual capacities are failing. This is a few of them.

http://www.theage.com.au/lifestyle/the-optimist/this-former-journalists-weird-idea-is-transforming-the-care-of-dementia-patients-20161215-gtcby1.html

http://www.abc.net.au/catalyst/stories/4421003.htm

http://www.abc.net.au/catalyst/stories/4524857.htm

https://theconversation.com/the-power-of-our-song-the-musical-glue-that-binds-friends-and-lovers-across-the-ages-73593

Alive Inside is a documentary about the non-profit project Music and Memory made by film maker Michael Rossato-Bennett. This is a sample one of the patients working with the  late Dr Oliver Sacks. https://www.youtube.com/watch?v=QG7X-cy9iqA. The Music and Memory website is here: https://musicandmemory.org.

What if the songs they connected to were more than tunes and tales of love? What if they were songs recording critical information? What of that connection was also reflected in physical memory palaces? Would that make the ‘reconnection with life’ that the Music and Memory people talk about even more effective?

Personal Winter Counts

The Plains Indians of North America use memory devices referred to as Winter Counts. Named because the start of the year is taken from the first snow fall of the year, the animal hides or other fabrics are adorned with a new image each year representing the most signficant event of the year. Other events from that year are then linked to the key event and the stories recalled regularly to ensure the history is not forgotten.


Lone Dog’s Winter Count

Lone Dog recorded his calendar on buffalo hide for the Dakota Nation, each pictograph signifying an outstanding event from 1800 through 1871.

 

 

The Wajaje Winter Count provides the early history of the southern Teton Lakota tribes. Beginning with the center glyph, it documents the years 1758- 1759 through 1885-1886.

 

I have used a TOC-WinterCount to record the years from 1900 until 2013 (I must update it!) with one major event for each year.

TOC- is the prefix we are using at The Orality Centre to indicate that we are using the mnemonic technology of indigenous cultures but in no way claiming that our versions are the same as the sacred items of indigenous people.

At the TOC-WinterCount workshops, TOC staff intend to talk about the memory methods of the Plains Indians and make personal TOC-WinterCounts with attendees, each symbol representing a year of our lives.  An image of the key event will be there for each year on a piece of canvas which is easily rolled and stored. The stories linked to that event, to that year, should be retold and recalled regularly over life just as the Lakota and Dakota did for their community.

Please contact me if this workshop appeals. Although we will run it initially in Victoria, Australia, we may well work virtually across the country and even around the world.

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The theft of a Zimbabwean heritage

“… the feeling of realising that just because your culture had no written text does not mean they did not pass down large amounts of knowledge is revolutionary.”

The above was in an email from Fadzai which brought tears to my eyes. If she was the only reader of The Memory Code, it would have been worth all the work. It was a privilege to meet Fadzai and her daughter in London in February.

This is her story.

___________

This evening I made a journey from Watford (near London) to Birmingham and I decided to listen to an audiobook to alleviate the tedium. I am hoping to improve my ‘artificial memory ‘ and find usable techniques to permanently remember large amounts of information, not just party tricks like decks of cards. It was in that hope that I downloaded ‘The Memory Code’ (using Audible). I have just arrived in Birmingham, so am nowhere near finished but I felt I had to write to you. I am so excited! I am excited not only because what you write about could be of practical use, but also because you reveal some profound truths.

I am from Zimbabwe and have very little, and only surface knowledge of my culture. It was systematically destroyed, partly by belittling it. It has been drummed into generations that before the English came we were dirty, stupid, illiterate (not non-literate) savages. Our ‘witch doctors ‘ peddled superstitious nonsense, our dances showed us to be licentious and the missionaries told us many of our practices were demonic.

When my grandmother died she said to make sure nothing ‘traditional’ was done at her funeral to be sure nothing ‘satanic’ happened so she could make it to the Christian heaven. Now as I approach middle age, I find out that there is more to it. Now you write and show that the fact we did not write things down, or invent central heating does not mean we are stupid. We had our own ways. Sadly they are largely lost but as you say, our forefathers would have died out long ago if they were stupid. And the fact that I have the same DNA but not the same knowledge shows that it is not some sort of ‘instinctual knowledge’ as was explained to put us almost on the level of animals. …

One of my favourite books is called Tigana. It is of the fantasy genre and not likely to win any literary acclaim but it affected me deeply. (Sorry to give a spoiler!) In a magical war, one prominent city was defeated and most of its population killed. The true pain was that the entire memory of the place was removed from the consciousness of everyone else. It became as if the city of Tigana had never existed. The vanquished king and the few survivors had to witness this, and though once from a great city they were now considered to be vagabond itinerants. I feel empathy for the characters because those events seem analogous to Zimbabwe’s fate, and the fate of many other oral cultures. Because, as you pointed out, the initiated are gone, the stories, histories and knowledge is also largely gone, only intermittent patches of these survive in a limited form. …

My maternal grandfather was a minister in the Dutch Reformed church, and as you can imagine of a minister’s daughter, my mother brought us up in a very religious way. … The family apparently adopted their surname some generations prior, when they adopted Christianity, to signify ‘they had now overcome death’. My paternal grandfather’s father (I believe) was the first to embrace Christianity. Their previous surname means ‘many deaths/many funerals’. There was apparently a curse on the family wherein for generations, the firstborn son of the family would always die as a child. My father, their firstborn son, was named ‘Tichaona’, which literally means ‘We shall see’. As in ‘We shall see if adopting Christianity lifts the curse’. He is still going strong in his sixties. My father’s survival was taken as evidence of the power of Christianity and cemented my Grandmother’s Christian faith and led her to funeral request. Many in Zimbabwe ‘hedge their bets’ and have both traditional and Christian rituals for funerals and it is a point of pride in the family that she did this. I never got to know her, unfortunately, even though my middle name is her name. We lived abroad for many years, and when I met her as a pre-teen, she had recently suffered a stroke and I was scared of her. I avoided being near her and she died in my late teens. I am deeply ashamed of this now, and although I have forgiven my younger self, it will not bring back her stories. She named my father’s first born son. My brother’s name is ‘Tinashe’, it is almost a talisman, warding off the evil eye and any curses, as it means ‘We have God here’.

I only speak Shona as a second language and often find it hard to understand. My parents did this with the best of intentions, they felt that by not teaching me Shona they would be putting me and my siblings at an advantage. My mum and dad would speak to each other in Shona, we would join in the conversation in English, speaking to each other in English. I know they were well-intentioned, but the result has been that I am a stranger in the Shona community as well as a stranger in the English one and am a perpetual observer, with no place that I ‘belong’.

Listening to your theory about Stonehenge and the oral mnemonics has opened up something in me. I cannot express it. The trendy phrase ‘paradigm shift’ feels a bit inauthentic, but the feeling of realising that just because your culture had no written text does not mean they did not pass down large amounts of knowledge is revolutionary. I once watched ‘Roots’ where Kunta Kinte had a genealogist recite a long list of his African ancestors, but I understood it to be some sort of ‘trick’ or ‘quirk’ not suggestive of a system of retention of knowledge.

Some general Zimbabwean cultural information you may find of interest if you do not already know it.

Totems:
One tradition we have retained is that of ‘totems’. Even modern Zimbabweans know what their totems are (mine is ‘heart’) and they are passed down from father to child. The significance is not clear, but it creates an ‘affiliation’ between people of the same totem, which crosses family or ‘clan’ loyalties. Special permission is needed to marry someone of the same totem and people are not supposed to eat the thing their totem is. Easier for those of ‘Elephant’ totem, harder for those of ‘Leg’ who are supposed to eschew drumsticks, and leg cuts of meat! It is for this reason I don’t eat haggis and black pudding, as they apparently have hearts in them. I claim ignorance as a defence when it comes to sausages and burgers!

Family Roles:
Within a family there are the same roles as within a western family; mother/father, child, spouse, grandparent, aunt/uncle. However, for a woman ALL of her sisters’ children are also her children, and for a man ALL the children of his brothers are his own. You are thus to consider the children of your mother’s sister or father’s brother as your own nuclear siblings. Your ‘aunt’ (mother’s sister) is your mother and your ‘uncle’(father’s brother) is also your father as much as your own parent is. It is even considered bad form to make distinctions, in the way a parent would be frowned upon if he says of a child he had raised from birth ‘that’s not my real child, it’s only a stepchild’. The interaction is as is usual between a western mother-child, siblings etc. The interesting part it’s the other side. If a man has a daughter, his own sister is considered an ‘elder sister’ to the girl and her role is to be a guiding force HOWEVER, never to disclose ‘secrets’ to the child’s parents, so similar to the sanctity of a priest’s confessional, or a client-solicitor privilege- This role is ‘Tete’. A woman’s brother has the same role for her sons and is called ‘sekuru ‘grandfather’- even though he is an uncle. With a girl and ‘Tete’ (i.e. her father’s sister) as they are ‘sisters’, Tete’s children are her children and they address her as ‘mother’, even though in English they are ‘cousins’. So for me, Tete’s children call me ‘mother’ but they call my brother ‘uncle’. It can get quite confusing but is taken very seriously. It can often cause offence when diaspora Zimbabweans return and do not express the ‘proper affection’ for a ‘child’, who to them is a cousin, or veneration for a ‘grandfather’ who to them is also a distant cousin. It is in fact a very empowering role for women. When one acts in the capacity of ‘Tete’, for example, you have authority over a man who may be chronologically older or of higher social standing. This is usually exercised in family disputes, marriages etc. Conversely, one gets to be a ‘grandchild’ and cossetted even if you are elderly, and your ‘grandfather’ is some decades younger than you. It allows people to wear different ‘hats’ at different times, and to take on different perspectives at the same time. Three factors are leading to its demise. Firstly, Urbanisation and distance – I do not really feel sisterly affection for second cousins I have rarely seen but am genuinely touched that they will be elated to see you and (sometimes literally) kill the fatted calf in your honour. Secondly is that some roles have been deliberately misinterpreted leading to abuse. One relationship exists which is ‘junior wife’. It is intended as a ‘protective’ role but has been exploited by some paedophiles. Thirdly, it is the general lack of understanding of the meaning of the roles and their function, together with westernisation which has led to many of them falling into disuse.

Witchdoctors:
As you rightly pointed out, the initiated are now few and far between, if at all any still remain. Into the vacuum left by these elders have come charlatans. Confidence tricksters who prey on the superstitious and charge high prices for ‘spells’, ‘good fortune’ etc. and are eschewed by anyone educated. Anyone who has studied the power of placebo can well understand the healing function they could have had. And the in Europe, the old wives’ brew of willow bark tea for pain was eventually synthesised into Asprin and I have no doubt the healers did similar things in Zimbabwe. An aunt once put some sap on a wart my brother had and it fell off a few days later!. I watched an episode of ‘Call The Midwife’ which I generally enjoy very much. They were in 1960s South Africa to help the poor, ignorant and helpless people deliver babies and treat disease. When pictures such as these are painted they do not take into account that traditional practices were wiped out, and the structures which would have addressed these problems no longer existed. The creation of a cash economy meant that people now needed (and wanted) to participate in the western economies. Men had to work miles away in the mines and in the cities. The girl who would have been trained to be a midwife was now a housemaid somewhere, and her garden-boy husband would have been the one with knowledge of how to dig wells. Deprivation and diseases caused by cramped living conditions which would not have existed for their ancestors are now considered part and parcel of being African.

Great Zimbabwe:
The thing most Zimbabweans have great pride in is Great Zimbabwe. It is from that the country gets its name and it means ‘Great house of stone’. It is an example of great architecture, and the function of some of the structures are still unknown. The remarkable thing about it is that the bricks have an interlocking structure, almost like Lego and have lasted for so many centuries, intact, without any sort of mortar, or cement. This type of construction has not been seen anywhere else. One hateful argument sometimes put forward is that the city must have been built by aliens, or non-indigenous people, as black Africans did not have the intellect to construct such a thing. In ancient times there was trade between Zimbabwe and the north. The name Shona, in fact means ‘Gold’ in a western language (I think in Portuguese?) and they were so named as they were producers of gold (and continue to do so to this day). In the ancient city of Great Zimbabwe there was found, tantalisingly, ancient Chinese pottery, suggesting interaction even with them.

Bonus – Conspiracy theory
I watched a documentary on Youtube, some years ago, I can’t remember the title. As you may know, the legend is that the Biblical King Solomon had a relationship with the Queen of Sheba. Ethiopians believe the queen of Sheba was an Ethiopian queen, and their religion states that she bore King Solomon’s son. In Zimbabwe, there have been for many generations African Jewish people. They observe many of the Jewish dietary and religious practices. There is an argument that at the time of the destruction of Jerusalem, some fled, together with the Ark of the Covenant to the Ethiopian Jews. They then migrated southward, ending up in Zimbabwe. The theory also argues that the Ark of the Covenant was in fact a large drum, carried on poles, and inside it was the ‘Holy of Holies. It was carried into battle and the sound of it being played struck terror into Israel’s enemies. This drum was at one point exhibited in the Harare National Museum. Some have argued that the misfortune that Zimbabwe has suffered is due to not returning this ‘Ark of the Covenant’ to Jerusalem.

You mention that ‘The key factor is the way indigenous memory systems ground the basic structure of information and then build it up layout by layer using all the range of memory techniques.’ I now wonder if the traditional childrens’ stories we have in Zimbabwe about ‘Rabbit and Baboon’ may be an element of this. You are right to harness the power of aural learning. We all know word for word the lyrics of pointless songs, anchored by catchy tunes. Using this capacity for useful information is something that should be embraced. The United Nations protects what it terms ‘cultural rights’ in its International Covenant on Economic, Social and Cultural Rights.
______________________

I greatly appreciated Fadzai taking so much time to write at length. I also appreciated learning more when we met.

So much has been lost. It is so sad that indigenous intellect has not been appreciated and the vast store of knowledge is now mostly gone.

 

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Lukasa at the Brooklyn Museum

There were many highlights during the month of travel in the US and UK for the publications of the Pegasus Books and Atlantic Books additions of The Memory Code respectively. I expected seeing the two lukasas (more correctly, the plural is nkasa) at the Brooklyn Museum to be one of them. My day there exceeded all expectations.

There are none of the West African Luba memory device known as lukasa in Australia to the best of my knowledge. Despite having read everything I could on them and replicated the technology to act as my own field guide to the birds of Victoria, I had never seen the real thing. I have now!

Curatorial Assistant for the Arts of Asia, Africa, the Pacific Islands, and the Islamic World, Meghan Bill, took me to the storage area where she had the lukasas ready for me. It was sensational to see and hold the real thing.

Research shows that both the front and backs of the lukasa were used as memory spaces. The pattern on the back proved to be very naturally moved through in order when Meghan and I tried stroking it. That pattern is also found on British Neolithic Grooved Ware and Australian Aboriginal shields. It is a pattern which works for humans; they did not share this knowledge between vastly seperate societies. It simply worked so they used it.

The use of lukasa as memory boards has been a fundamental part of my understanding of portable memory devices. This was an incredibly important moment for me.

The lukasa on the Brooklyn Museum site:

https://www.brooklynmuseum.org/opencollection/objects/102210

https://www.brooklynmuseum.org/opencollection/objects/149225

You will notice other items in the photo below with Meghan. She had Yoruba divination trays for me to examine (which are also memory devices) and then took me to the Museum’s amazing collection of Pueblo kachina. And the amazing Paracas Tapestry is there as well! That was a discovery to make my heart sing. And there was Nasca pottery and … more posts to come.

Thank you, Meghan and the Brooklyn Museum.

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Media descriptions of my work

I am finally home from the US and UK after travelling there for the publication of the Pegasus Books and Atlantic Books editions of The Memory Code respectively. I have a great deal to write as a result of the trip. All in good time!

It is always intriguing to read the way other writers interpret my work. Two of the longer media articles are worth referring to here.

Jim Rountree‘s article More Than Memory appeared in Australia’s most respected science magazine, Cosmos, in February. It is now available online. Not only does Rountree encapsulate my ideas in a more succinct way than I have ever managed to do, he also writes it beautifully as well. I am very flattered to have such a quality article about my ideas in such a quality magazine. (Click here or on image to go to the article).

The second was a long interview with Memory Athelete, Daniel Kilov. It appeared in the January / February edition of Australian Mensa magazine, TableAus and is now online at Daniel’s blog, Mental Athlete. (Click here or on image to go to the article).

 

 

 

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Posted in British Neolithic, indigenous memory systems, memory, memory devices, memory palace, memory places, Memory Spaces, Neolithic, Stonehenge, The Memory Code | Tagged , , , , , , , , | 2 Comments

Getting started on a songline or memory palace

I am getting asked a lot about the specifics of getting started using a memory palace or songline for lots of information. So I have updated the older post on this.

Starting a contemporary songline

Have fun!

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