The Only Known Footage of Louis Armstrong in a Recording Studio: Watch the Recently-Discovered Film (1959)

1959 was a water­shed for jazz, a form of music that often looks back­ward and for­ward at once. That year, vir­tu­oso com­posers and soloists like Miles Davis, John Coltrane, Charles Min­gus, Dave Brubeck, and Ornette Cole­man pulled jazz in all sorts of tem­po­ral and spa­tial dimen­sions, giv­ing new shape to bebop, cool jazz, hard bop, and what­ev­er Ornette Cole­man was up to. 1959 also brought us per­haps one of the most tra­di­tion­al records by a jazz great that year, Louis Armstrong’s Satch­mo Plays King Oliv­er, a trib­ute album to his “ear­li­est musi­cal hero,” writes All­mu­sic, “and the man who enabled two of his break­out gigs” in 1918 and 1922.

Arm­strong reached back to those years in his selec­tion of mate­r­i­al, with his All-Stars play­ing such clas­sic Oliv­er com­po­si­tions as “New Orleans stomp” and “Dr. Jazz,” along with a hand­ful of tunes Arm­strong “admit­ted with a sly smile, ‘Joe [Oliv­er] might have played.’” The record­ing ses­sions for that album end­ed up on a “33-minute, 16mm film,” writes The Guardian. “The record pro­duc­er, Sid Frey, had the film pro­fes­sion­al­ly shot but wound up not doing any­thing with it or telling any­one about it.” Just recent­ly, that film was dis­cov­ered in a stor­age facil­i­ty and acquired by the Louis Arm­strong House Muse­um. It’s the only known footage of Arm­strong in the stu­dio.

See Arm­strong and his All-Stars record “I Ain’t Got Nobody” at Audio Fideli­ty in Los Ange­les above. Here, as in the oth­er cuts, Arm­strong revis­its his New Orleans swing and rag­time roots, in stark con­trast to the for­ward-look­ing wave of records from a new gen­er­a­tion. But in doing so, he also cre­at­ed an instant clas­sic trib­ute that “deserves to be placed on the shelf along­side Arm­strong Plays W.C. Handy and Satch Plays Fats,” writes Jaz­zviews, “and in some aspects is supe­ri­or to them both.… ‘I Ain’t Got Nobody’ is a tune that could have been writ­ten by Louis and the group, it fits them well. The whole group are in top form and Louis’s vocal is a gem.” It cer­tain­ly puts David Lee Roth’s ham­my ver­sion to shame.

This rep­re­sents one of “two com­plete takes,” The Guardian notes, pre­sum­ably the first. After­ward, at 4:22, watch Louis and the band take five and talk things over. There’s no audio, but it’s cool nonethe­less to see them casu­al­ly lounge around smok­ing cig­a­rettes and crack­ing jokes. “For now, the muse­um will post one com­plete song on its web­site and social media”—it’s cur­rent song being that above. “It plans to show the com­plete film at a future date.” For now, it’s housed at the museum’s Coro­na, Queens loca­tion, “in the mod­est brick build­ing where Arm­strong lived for 28 years and died in 1971.”

Relat­ed Con­tent:

Louis Arm­strong and His All Stars Live in Bel­gium, 1959: The Full Show

The Clean­est Record­ings of 1920s Louis Arm­strong Songs You’ll Ever Hear

Louis Arm­strong Plays His­toric Cold War Con­certs in East Berlin & Budapest (1965)

Watch the Ear­li­est Known Footage of Louis Arm­strong Per­form­ing Live in Con­cert (Copen­hagen, 1933)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Edgar Allan Poe’s the Raven: Watch an Award-Winning Short Film That Modernizes Poe’s Classic Tale

In 1909, ear­ly cin­e­mat­ic auteur D.W. Grif­fith offered his sev­en-minute inter­pre­ta­tion of Edgar Allan Poe com­pos­ing his acclaimed and wide­ly-read poem “The Raven.” In 2011, film­mak­er Don Thiel offered his twelve-minute inter­pre­ta­tion of an encounter between a writer named Poe, appar­ent­ly young and not long out of the mil­i­tary, and a state­ly talk­ing raven — an encounter that takes place not in the mod­ern day, nor in the first half of the nine­teenth cen­tu­ry dur­ing which the real Poe lived, but in the win­ter of 1959, over a cen­tu­ry after Poe died — and in a Hol­ly­wood room, no less.

Poe made his name on tales of mys­tery and imag­i­na­tion; Edgar Allan Poe’s the Raven adds anoth­er lay­er of mys­tery and imag­i­na­tion atop it all. The effort won the film sev­er­al awards, includ­ing Best Short at the H.P. Love­craft Film Fes­ti­val.

That might at first seem like an odd place for an adap­ta­tion of a poem of long­ing like “The Raven,” how­ev­er delib­er­ate­ly skewed, to earn its hon­ors. But you could see Love­craft, who launched his own life’s career in elab­o­rate explo­rations of dread beyond man’s direct com­pre­hen­sion almost exact­ly a cen­tu­ry ago, as Poe’s lit­er­ary heir.

But then, unlike Poe and “The Raven,” Love­craft nev­er claimed to have writ­ten any­thing delib­er­ate­ly and sin­gle­mind­ed­ly to max­i­mize the sat­is­fac­tion of the widest pos­si­ble audi­ence. Indeed, Love­craft’s work, how­ev­er influ­en­tial on that of lat­er imag­i­na­tive writ­ers, remains in the shad­owy realm of the “cult,” while Poe’s has ascend­ed onto the plane of required read­ing. Edgar Allan Poe’s the Raven, which envi­sions Poe’s most famous piece of work with booze, cig­a­rettes, yel­low­ing pat­terned wall­pa­per, lurid light­ing, eight-mil­lime­ter film, a Coro­na type­writer, and oth­er arti­facts of mid­cen­tu­ry dis­so­lu­tion, shows us that they’ve done so in part by tran­scend­ing time and place. Long­ing, it seems, nev­er gets old.

Edgar Allan Poe’s the Raven will be added to our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Relat­ed Con­tent:

Down­load The Com­plete Works of Edgar Allan Poe: Macabre Sto­ries as Free eBooks & Audio Books

The First Biopic of Edgar Allan Poe: 1909 Film by D.W. Grif­fith Shows the Hor­ror Mas­ter Writ­ing “The Raven”

Edgar Allan Poe Ani­mat­ed: Watch Four Ani­ma­tions of Clas­sic Poe Sto­ries

The Simp­sons Present Edgar Allan Poe’s “The Raven,” and Teach­ers Now Use It to Teach Kids the Joys of Lit­er­a­ture

Hear the 14-Hour “Essen­tial Edgar Allan Poe” Playlist: “The Raven,” “The Tell-Tale Heart” & Much More

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Bruce Springsteen Plays 3 Classic Songs & Makes the Case for Hillary at Rally Last Night

Last night, Bruce Spring­steen played a three-song acoustic set at a Hillary Clin­ton ral­ly in Philadel­phia, First came “Thun­der Road,” then “Long Walk Home” and “Danc­ing in the Dark. At the 6:00 mark, the Boss makes his pitch for Hillary, whose can­di­da­cy is “based on intel­li­gence, expe­ri­ence, prepa­ra­tion and an actu­al vision of Amer­i­ca where every­one counts.” And the case against Don­ald, a “man whose vision is lim­it­ed to lit­tle beyond him­self, who has a pro­found lack of decen­cy,” and puts his ego before Amer­i­can democ­ra­cy itself. Amen, now let’s hear Bruce play.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

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via Rolling Stone

Relat­ed Con­tent:

Bruce Spring­steen Lists 20 of His Favorite Books: The Books That Have Inspired the Song­writer & Now Mem­oirist

Bruce Spring­steen Plays East Berlin in 1988: I’m Not Here For Any Gov­ern­ment. I’ve Come to Play Rock

David Bowie Sings Impres­sions of Bruce Spring­steen, Lou Reed, Iggy Pop, Tom Waits & More In Stu­dio Out­takes (1985)

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David Bowie Sings “Fame” & “Golden Years” on Soul Train (1975)

Just before his death this year, David Bowie revealed that what turned out to be his final album, Black­star, was large­ly inspired by the exper­i­men­tal sounds of Kendrick Lamar’s To Pimp a But­ter­fly. And just this past August, Bowie’s name appeared in the cred­its of the much-antic­i­pat­ed Blonde from Frank Ocean (as an “influ­ence”). This meld­ing of style and influ­ence between rock, pop, hip-hop, and R&B giants is a hall­mark of 2016, but in 1975 such crossovers were rare. When David Bowie began work­ing with Luther Van­dross and Car­los Alo­mar on his Philly soul-inspired Young Amer­i­cans album, “no oth­er estab­lished rock musi­cian had yet tried to do any­thing sim­i­lar,” writes Dou­glas Wolk at Pitch­fork, “and Bowie pulled it off in a way that not only didn’t seem crass but gave Luther Van­dross his big break.”

The album’s first big sin­gle, “Fame,” (above) “land­ed Bowie on Soul Train,” Wolk notes, and though “he wasn’t the first white solo per­former to play the show [that would be Den­nis Cof­fey] he was damn close.” Bowie and Alomar’s hip con­fec­tion lat­er inspired George Clinton’s “Give Up the Funk,” and James Brown released an instru­men­tal track in 1976 that was a “note-for-note dupli­cate of ‘Fame.’”

That kind of gen­uine admi­ra­tion for Bowie’s deft take on funk and soul extend­ed to ordi­nary fans as well. In a Q&A before his Soul Train per­for­mances, one audi­ence mem­ber asked him “when did you actu­al­ly start get­ting into soul music? You know, when did you start want­i­ng to do soul music? I mean you’re doin’ it now!” Bowie gives a some­what gar­bled answer, then launch­es into mim­ing “Gold­en Years” (below).

Fan­site Bowie Gold­en Years claims he “had been drink­ing to calm his nerves before his per­for­mance” and “spoke thick­ly with dis­con­nect­ed sen­tences.” We can see him flub a few lines as he lip-synchs. This was also the year Bowie pre­sent­ed the best female R&B vocal Gram­my to Aretha Franklin appar­ent­ly so high on coke that he didn’t remem­ber being there after­ward. A lot of Young Amer­i­cans, espe­cial­ly “Fame,” address­es exact­ly the state he was in, “at a moment,” writes Wolk, “when [pop star­dom] seemed like­ly to destroy him.” Bowie’s appear­ance on Soul Train coin­cid­ed with the release of the “Gold­en Years” sin­gle from 1976’s Sta­tion to Sta­tion, the album on which he bridged his obses­sions with soul music and krautrock, and adopt­ed the per­sona of the Thin White Duke, “a nasty char­ac­ter indeed,” as he once said.

Vast num­bers of Bowie fans con­sid­er his sub­se­quent three albums, known as The Berlin Tril­o­gy, to be the best work of the artist’s career, but for a brief moment in the mid-sev­en­ties, he was ful­ly immersed in black Amer­i­can music, and those influ­ences con­tin­ued to inform his work through the decade and through­out the rest of his life. Bowie also gave back as much as he bor­rowed: “black radio sta­tions that nev­er thought twice about ‘The Man Who Sold the World’ or ‘Changes’ ate up ‘Fame’ and ‘Gold­en Years,’” writes Renée Gra­ham at the Boston Globe, and artists like Clin­ton, Brown, and a few dozen future hip-hop DJs took note.

Relat­ed Con­tent:

David Bowie and Cher Sing Duet of “Young Amer­i­cans” and Oth­er Songs on 1975 Vari­ety Show

David Bowie Sings Impres­sions of Bruce Spring­steen, Lou Reed, Iggy Pop, Tom Waits & More In Stu­dio Out­takes (1985)

David Bowie Becomes a DJ on BBC Radio in 1979; Intro­duces Lis­ten­ers to The Vel­vet Under­ground, Talk­ing Heads, Blondie & More

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

What Did Nietzsche Really Mean When He Wrote “God is Dead”?

nietzsche habits

The quote inspired an anx­ious 1966 Time mag­a­zine cov­er, and a preachy 2016 movie fran­chise that works hard to inoc­u­late the faith­ful against atheism’s threat­en­ing seduc­tions: “God is Dead,” wrote Friedrich Niet­zsche in his 1882 book of inci­sive apho­risms, The Gay Sci­ence, and unwit­ting­ly coined a phrase now insep­a­ra­ble from 20th cen­tu­ry cul­ture wars. Of course, Niet­zsche knew he was toss­ing a Molo­tov cock­tail into the fraught cul­ture wars of his own time, but he didn’t blow things up for the sheer plea­sure of it. Instead, his blunt asser­tion lay at the heart of what Niet­zsche saw as both a tremen­dous prob­lem and a nec­es­sary real­iza­tion.

To clar­i­fy, Niet­zsche nev­er meant to say that there had been some sort of god but that he had died in recent his­to­ry. “Rather,” writes Scot­ty Hen­dricks at Big Think, “that our idea of one had” been ren­dered a rel­ic of a pre-sci­en­tif­ic age. The philoso­pher, “an athe­ist for his adult life,” found no place for Chris­t­ian belief in a post-Enlight­en­ment world: “Europe no longer need­ed God as the source for all moral­i­ty, val­ue, or order in the uni­verse; phi­los­o­phy and sci­ence were capa­ble of doing that for us.” Accept­ing this brute fact can impose a heavy exis­ten­tial­ist bur­den, as well as a heavy philo­soph­i­cal and eth­i­cal one: the­o­log­i­cal think­ing is deeply embed­ded in West­ern phi­los­o­phy and lan­guage, or as Niet­zsche wrote, “I am afraid we are not rid of God because we still have faith in gram­mar.”

A com­mit­ted meta­phys­i­cal nat­u­ral­ist, Niet­zsche nonethe­less saw that just as he was haunt­ed by his strict reli­gious upbring­ing, unable to eas­i­ly rid him­self of the traces of the Chris­t­ian God, so too was Euro­pean civ­i­liza­tion haunt­ed, par­tic­u­lar­ly the bour­geois Ger­man soci­ety he often sav­aged. “God is dead; but giv­en the way peo­ple are, there may still for mil­len­nia be caves in which they show his shadow.—And we—we must still defeat his shad­ow as well!” The “shad­ow” of god trails our ideas about moral­i­ty. Fear­ing to give up reli­gious thought, we cling to it even in the absence of reli­gion. What is to take its place, we won­der, except for wide­spread, destruc­tive nihilism, a con­di­tion Niet­zsche feared inevitable?

Niet­zsche even saw sci­en­tif­ic dis­course as haunt­ed by ideas of divine agency. “Let us beware of say­ing that there are laws in nature,” he writes in The Gay Sci­ence, “There are only neces­si­ties: there is no one who com­mands, no one who obeys, no one who trans­gress­es. Once you know that there are no pur­pos­es, you also know that there is no acci­dent; for only against a world of pur­pos­es does the word ‘acci­dent’ have a mean­ing.” Far from pulling away the source of human mean­ing, how­ev­er, Niet­zsche seeks to lib­er­ate his read­ers from the idea that “death is opposed to life”—or that los­ing a cher­ished belief is a cat­a­stro­phe.

On the contrary—as philoso­pher Simon Critch­ley apt­ly para­phras­es in a brief video at Big Think— Niet­zsche  thought that belief in God made us “cring­ing, cow­ard­ly, sub­mis­sive crea­tures,” and pro­found­ly unfree. He believed we would con­tin­ue to be so until we accept­ed our place in nature—no easy feat in an age so steeped in god-think. “When will we be done with our cau­tion and care?” Niet­zsche won­dered, “When will all these shad­ows of god no longer dark­en us? When will we have com­plete­ly de-dei­fied nature? When will we begin to nat­u­ral­ize human­i­ty with a pure, new­ly dis­cov­ered, new­ly redeemed nature?”

For Niet­zsche, the mass of peo­ple may nev­er do so. He reserves his redemp­tion for “the kind of peo­ple who alone mat­ter; I mean the hero­ic.” Fail­ing to become heroes, ordi­nary peo­ple in moder­ni­ty are fat­ed to go the way of “the Last Man,” a fig­ure, writes Hen­dricks, “who lives a qui­et life of com­fort, with­out thought for indi­vid­u­al­i­ty or per­son­al growth.” A pas­sive con­sumer. We can read Nietzsche’s phi­los­o­phy as thor­ough­go­ing elit­ism, or as a call to the read­er to per­son­al hero­ism. Either way, the anx­i­ety he tapped into has per­sist­ed for 134 years, and shows lit­tle sign of abat­ing for many peo­ple. For oth­ers, the nonex­is­tence of a supreme being has no effect on their psy­cho­log­i­cal health.

For bil­lions of Daoists and Bud­dhists, for exam­ple, the prob­lem has nev­er exist­ed. Niet­zsche knew per­haps as much about East­ern reli­gion as his con­tem­po­raries, much of his knowl­edge taint­ed by Arthur Schopen­hauer’s pes­simistic take on Bud­dhism. “Com­pared to [Schopenhauer’s] world view,” writes Peter Abel­son, “which is very severe, Bud­dhism seems almost cheer­ful.” Niet­zsche could be equal­ly severe, often as a mat­ter of polemic, often as mat­ter of mood, some­times dis­miss­ing oth­er reli­gious sys­tems with only slight­ly less con­tempt than he did Chris­tian­i­ty. But he sums up one of his key athe­is­tic val­ues in a sup­posed quote from the Bud­dha: “Don’t flat­ter your bene­fac­tors! Repeat this say­ing in a Chris­t­ian church, and it will instant­ly clear the air of every­thing Chris­t­ian.” To live with­out belief in god, he sug­gests over and over, is to be ful­ly free from servi­tude, and ful­ly respon­si­ble for one­self.

Relat­ed Con­tent:

Niet­zsche, Wittgen­stein & Sartre Explained with Mon­ty Python-Style Ani­ma­tions by The School of Life

Wal­ter Kaufmann’s Clas­sic Lec­tures on Niet­zsche, Kierkegaard and Sartre (1960)

The Dig­i­tal Niet­zsche: Down­load Nietzsche’s Major Works as Free eBooks

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Stephen King’s The Shining Is Now an Opera: Hear a Recording of the Entire Production (for a Limited Time)

the-shining-opera-cropped

A quick update: Back in May, Col­in Mar­shall told you about how The Shin­ing–first a Stephen King nov­el, then a Stan­ley Kubrick film–was get­ting adapt­ed into an opera. Fast for­ward six months, and you can now hear a com­plete record­ing of that pro­duc­tion, thanks to Min­neso­ta Pub­lic Radio. The MPR web site, where you can stream the record­ing through Novem­ber 30, includes a scene-by-scene guide to the com­plete opera. You can also find the dig­i­tal pro­gram for the opera here. Enjoy.

via Fla­vor­wire

Relat­ed Con­tent:

Stephen King’s The Shin­ing Is Now an Opera, and The Tick­ets Are All Sold Out

Down­load & Play The Shin­ing Board Game

The Shin­ing and Oth­er Com­plex Stan­ley Kubrick Films Recut as Sim­ple Hol­ly­wood Movies

Watch a Shot-by-Shot Remake of Kubrick’s The Shin­ing, a 48-Minute Music Video Accom­pa­ny­ing the New Album by Aesop Rock

Watch The Simp­sons’ Hal­loween Par­o­dy of Kubrick’s A Clock­work Orange and The Shin­ing

Stan­ley Kubrick’s Anno­tat­ed Copy of Stephen King’s The Shin­ing

Georgia O’Keeffe: A Life in Art, a Short Documentary on the Painter Narrated by Gene Hackman

On a road trip across Amer­i­ca last year, I made a stop in San­ta Fe, New Mex­i­co, and thus had the chance to vis­it the Geor­gia O’Ke­effe Muse­um. Though I’d already known some­thing of the influ­en­tial Amer­i­can painter’s life and work, I had­n’t under­stood the depth of her con­nec­tion to, and the extent of the inspi­ra­tion she drew from, the Amer­i­can South­west. “This is O’Ke­effe coun­try,” says Gene Hack­man, nar­ra­tor of the thir­teen-minute doc­u­men­tary Geor­gia O’Ke­effe: A Life in Art that screens per­pet­u­al­ly at the muse­um but which you can also watch just above, “a land the painter made indeli­bly her own. North­ern New Mex­i­co trans­formed the artist’s work and changed her life.”

“As soon as I saw it, that was my coun­try,” says the artist her­self. “I’d nev­er seen any­thing like it before, but it fit­ted to me exact­ly. There’s some­thing in the air; it’s just dif­fer­ent. The sky is dif­fer­ent, the stars are dif­fer­ent, the wind is dif­fer­ent.”

I have to agree with her; my own great Amer­i­can road trip showed me not only that the states real­ly do look dif­fer­ent from each oth­er, but that New Mex­i­co — which at first struck me as a Krazy Kat land­scape come to life — looks most dif­fer­ent of all. O’Ke­effe first went to New Mex­i­co for a year and a half in 1929, in her ear­ly for­ties, and returned each year over the next two decades, mov­ing there per­ma­nent­ly in 1949 and dying in San­ta Fe in 1986, at the age of 98.

Though she remains best known in art his­to­ry for her paint­ings of flow­ers that make their view­ers see them in a way they’ve nev­er seen flow­ers before, New Mex­i­co intro­duced a whole new sen­si­bil­i­ty into O’Ke­ef­fe’s body of work. This holds espe­cial­ly true of her time at Ghost Ranch, whose loca­tion in an area called Piedra Lum­bre, or “Shin­ing Rock,” pro­vid­ed the painter with the strik­ing­ly col­ored cliffs and oth­er almost unre­al-look­ing nat­ur­al forms that made their way into her equal­ly sub­lime land­scapes. “The best place in the world,” she called it, and if we can mea­sure places by what they move human beings to cre­ate, her words hard­ly sound like an exag­ger­a­tion.

Geor­gia O’Ke­effe: A Life in Art will be added to our list of Free Doc­u­men­taries, a sub­set of our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Relat­ed Con­tent:

The Art of Hand­writ­ing as Prac­ticed by Famous Artists: Geor­gia O’Keeffe, Jack­son Pol­lock, Mar­cel Duchamp, Willem de Koon­ing & More

The Real Geor­gia O’Keeffe: The Artist Reveals Her­self in Vin­tage Doc­u­men­tary Clips

Fri­da Kahlo Writes a Per­son­al Let­ter to Geor­gia O’Keeffe After O’Keeffe’s Ner­vous Break­down (1933)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Power of Conformity: 1962 Episode of Candid Camera Reveals the Strange Psychology of Riding Elevators

Watch tele­vi­sion cre­ator Allen Funt pre­dict flash mobs in the 1962 episode of Can­did Cam­era above, filmed some forty years before Harp­er’s mag­a­zine edi­tor, Bill Wasik, found­ed the move­ment with anony­mous­ly e‑mailed instruc­tions for a coor­di­nat­ed pub­lic action.

The stunt, enti­tled “Face the Rear,” was pulled off by a hand­ful of “agents”—a phrase coined by Improv Everywhere’s founder Char­lie Todd to describe the pok­er-faced par­tic­i­pants con­jur­ing a secret­ly agreed upon alter­nate real­i­ty to con­found (and not always delight) its tar­get sub­ject, along with unsus­pect­ing bystanders.

Com­pared to the grand-scale the­atrics that have trans­formed an upscale mar­ket into a scene from La Travi­a­ta and infil­trate sub­ways world­wide with thou­sands of pants-less rid­ers every year, this prank is quite sub­tle in the exe­cu­tion.

It suc­ceeds on our tac­it under­stand­ing of what con­sti­tutes prop­er ele­va­tor behav­ior when oth­ers pas­sen­gers are present. Left to our own devices, we can sing, dance, and let the mask of pro­pri­ety slip in any num­ber of ways. Once oth­ers enter? We share the space and face for­ward.

But what if every­one who enters inex­plic­a­bly faces the back wall?

What would you do?

As hypo­thet­i­cals go, this one’s not near­ly so weighty as con­sid­er­ing whether you’d have fol­lowed the script of Stan­ley Milgram’s obe­di­ence exper­i­ments or put your own fam­i­ly at risk by hid­ing Anne Frank.

Still…

For the sub­jects of Can­did Cam­era’s ele­va­tor gag, the pres­sure to suc­cumb to group think quick­ly over­ruled years of learned phys­i­cal behav­ior.

And nor­ma­tive ele­va­tor phys­i­cal­i­ty def­i­nite­ly springs from social cues, as John Dono­van, host of NPR’s “Around the Nation” said, in an inter­view with Lee Gray, author of From Ascend­ing Rooms to Express Ele­va­tors: A His­to­ry of the Pas­sen­ger Ele­va­tor in the 19th Cen­tu­ry:

I know a psy­chol­o­gist who works with teenagers who have autism who—he uses encour­ag­ing to learn skills that will allow them to be inde­pen­dent in the world to get out on their own. And one of his lessons with some of the teenagers is what to do in an ele­va­tor because he says that the typ­i­cal kid that he works with, when the door is opened, and he’s been told that he should step inside, will step inside and face the back wall because nobody has told him that every­body else in the ele­va­tor is going to turn around and face the front doors…

Can­did Camera’s stunts were always framed as com­e­dy, though its cre­ator, Funt, was well versed in psy­chol­o­gy, hav­ing served as child psy­chol­o­gist Kurt Lewin’s research assis­tant at Cor­nell Uni­ver­si­ty.

In an arti­cle for the Archive of Amer­i­can Tele­vi­sion, writer Amy Loomis iden­ti­fied five premis­es into which the aver­age Can­did Cam­era gag could fall:

  1. Revers­ing nor­mal or antic­i­pat­ed pro­ce­dures
  2. Expos­ing basic human weak­ness­es such as igno­rance or van­i­ty
  3. Using the ele­ment of sur­prise
  4. Ful­fill­ing fan­tasies
  5. Plac­ing some­thing in a bizarre or inap­pro­pri­ate set­ting

“Face the Rear” was a case where con­for­mi­ty born of an unex­pect­ed rever­sal in nor­mal pro­ce­dure yield­ed laughs, at the gen­tle expense of a series of unsus­pect­ing sub­jects, whose solo rides were dis­rupt­ed by a bunch of Can­did Cam­era oper­a­tives.

Relat­ed Con­tent:

Watch Footage from the Psy­chol­o­gy Exper­i­ment That Shocked the World: Milgram’s Obe­di­ence Study (1961)

The Lit­tle Albert Exper­i­ment: The Per­verse 1920 Study That Made a Baby Afraid of San­ta Claus & Bun­nies

This is Your Brain on Sex and Reli­gion: Exper­i­ments in Neu­ro­science

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Her play Zam­boni Godot is open­ing in New York City in March 2017. Fol­low her @AyunHalliday.

 

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