Read Prince’s First Interview, Printed in His High School Newspaper (1976)

Two years before Prince released his first album For You and before he began his ascent into the funk-rock-pop pan­theon, he was a very tal­ent­ed, very ambi­tious, and occa­sion­al­ly frus­trat­ed high school senior at Cen­tral High in Min­neapo­lis. That’s where the school news­pa­per got him to sit for an inter­view, more of a char­ac­ter sketch, to talk about his hopes for a musi­cal career. You can read it below.

If Prince was charis­mat­ic enough to be picked up on the high school paper’s radar, he doesn’t let it show in the arti­cle.

Most­ly, he rues the loca­tion of his home town.

“I think it is very hard for a band to make it in this state, even if they’re good. Main­ly because there aren’t any big record com­pa­nies or stu­dios in this state. I real­ly feel that if we would have lived in Los Ange­les or New York or some oth­er big city, we would have got­ten over by now.”

By the ‘80s, of course, he had made Min­neapo­lis the cen­ter of his own musi­cal empire, and Pais­ley Park became his home, com­pound, and music stu­dio, the place where he would even­tu­al­ly pass away.

But he did like high school, accord­ing to him, because the music teach­ers let him do his own thing. Already a mul­ti-instru­men­tal­ist, the arti­cle finds Prince just start­ing to explore singing. This might be the most sur­pris­ing part of the piece. Prince’s range and the amount of char­ac­ter (and lit­er­al­ly char­ac­ters, male, female, or a mix) in his songs would lead you to believe that his voice came first.

Maybe some of the humil­i­ty came from his sta­tus in the high school band. The name Grand Cen­tral was inspired by Prince’s obses­sion with Gra­ham Cen­tral Sta­tion, whose bass play­er Lar­ry Gra­ham would lat­er join Prince’s ‘90s band and also con­vert him to become a Jehovah’s Wit­ness. Com­pet­ing for atten­tion was Mor­ris Day and André Cymone, who Prince would write for and pro­duce after he got his record con­tract. It was friend­ly but seri­ous com­pe­ti­tion.

To round out the arti­cle, Prince—who plays by ear—gets asked if he has any advice for fel­low stu­dents: “I advise any­one who wants to learn gui­tar to get a teacher unless they are very musi­cal­ly inclined. One should learn all their scales too. That is very impor­tant.”

You can read the full arti­cle below:

Nel­son Finds It “Hard To Become Known”

“I play with Grand Cen­tral Cor­po­ra­tion. I’ve been play­ing with them for two years,” Prince Nel­son, senior at Cen­tral, said. Prince start­ed play­ing piano at age sev­en and gui­tar when he got out of eighth grade.

Prince was born in Min­neapo­lis. When asked, he said, “I was born here, unfor­tu­nate­ly.” Why? “I think it is very hard for a band to make it in this state, even if they’re good. Main­ly because there aren’t any big record com­pa­nies or stu­dios in this state. I real­ly feel that if we would have lived in Los Ange­les or New York or some oth­er big city, we would have got­ten over by now.”

He likes Cen­tral a great deal, because his music teach­ers let him work on his own. He now is work­ing with Mr. Bick­ham, a music teacher at Cen­tral, but has been work­ing with Mrs. Doep­kes.

He plays sev­er­al instru­ments, such as gui­tar, bass, all key­boards, and drums. He also sings some­times, which he picked up recent­ly. He played sax­o­phone in sev­enth grade but gave it up. He regrets he did. He quit play­ing sax when school end­ed one sum­mer. He nev­er had time to prac­tice sax any­more when he went back to school. He does not play in the school band. Why? “I real­ly don’t have time to make the con­certs.”

Prince has a broth­er that goes to Cen­tral whose name is Duane Nel­son, who is more ath­let­i­cal­ly enthu­si­as­tic. He plays on the bas­ket­ball team and played on the foot­ball team. Duane is also a senior.

Prince plays by ear. “I’ve had about two lessons, but they didn’t help much. I think you’ll always be able to do what your ear tells you, so just think how great you’d be with lessons also,” he said.

“I advise any­one who wants to learn gui­tar to get a teacher unless they are very musi­cal­ly inclined. One should learn all their scales too. That is very impor­tant,” he con­tin­ued.

Prince would also like to say that his band is in the process of record­ing an album con­tain­ing songs they have com­posed. It should be released dur­ing the ear­ly part of the sum­mer.

“Even­tu­al­ly I would like to go to col­lege and start lessons again when I’m much old­er.”

via That Eric Alper

Relat­ed Con­tent:

Hear Prince and Miles Davis’ Rarely-Heard Musi­cal Col­lab­o­ra­tions

Prince Plays Mind-Blow­ing Gui­tar Solos On “While My Gui­tar Gen­tly Weeps” and “Amer­i­can Woman”

Prince (RIP) Per­forms Ear­ly Hits in a 1982 Con­cert: “Con­tro­ver­sy,” “I Wan­na Be Your Lover” & More

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

George Orwell Explains How “Newspeak” Works, the Official Language of His Totalitarian Dystopia in 1984

As we not­ed yes­ter­day, and you like­ly noticed else­where, George Orwell’s clas­sic dystopi­an nov­el 1984 shot to the top of the charts—or the Ama­zon best­seller list—in the wake of “alter­na­tive facts,” the lat­est Orwellian coinage for bald-faced lying. The ridicu­lous phrase imme­di­ate­ly pro­duced a bar­rage of par­o­dies, hash­tags, and memes; healthy ways of vent­ing rage and dis­be­lief. But maybe there is a dan­ger there too, let­ting such words sink into the dis­course, lest they become what Orwell called “Newspeak.”

It’s easy to hear “Newspeak,” the “offi­cial lan­guage of Ocea­nia,” as “news speak.” This is per­fect­ly rea­son­able, but it gives us the impres­sion that it relates strict­ly to its appear­ance in mass media. Orwell obvi­ous­ly intend­ed the ambiguity—it is the lan­guage of offi­cial pro­pa­gan­da after all—but the port­man­teau actu­al­ly comes from the words “new speak”—and it has been cre­at­ed to super­sede “Old­speak,” Orwell writes, “or Stan­dard Eng­lish, as we should call it.”

In oth­er words, Newspeak isn’t just a set of buzz­words, but the delib­er­ate replace­ment of one set of words in the lan­guage for anoth­er. The tran­si­tion is still in progress in the fic­tion­al 1984, but is expect­ed to be com­plet­ed “by about the year 2050.” Stu­dents of his­to­ry and lin­guis­tics will rec­og­nize that this is a ludi­crous­ly accel­er­at­ed pace for the com­plete replace­ment of one vocab­u­lary and syn­tax by anoth­er. (We might call Orwell’s Eng­lish Social­ists “accel­er­a­tionsts.”) Newspeak appears not through his­to­ry or social change but through the will of the Par­ty.

The pur­pose of Newspeak was not only to pro­vide a medi­um of expres­sion for the world-view and men­tal habits prop­er to the devo­tees of Ing­soc, but to make all oth­er modes of thought impos­si­ble.

It’s entire­ly plau­si­ble that “alter­na­tive facts,” or “alt­facts,” would fit right into the “Ninth and Tenth Edi­tions of the Newspeak Dic­tio­nary,” though it might eas­i­ly fall out of favor and “be sup­pressed lat­er.” No telling if it would make the cut for “the final, per­fect­ed ver­sion” of Newspeak, “as embod­ied in the Eleventh Edi­tion of the Dic­tio­nary.”

These quo­ta­tions come not from the main text of 1984 but from an appen­dix called “The Prin­ci­ples of Newspeak,” which you can hear read at the top of the post. Here, Orwell dis­pas­sion­ate­ly dis­cuss­es the “per­fect­ed” form of Newspeak, includ­ing its gram­mat­i­cal “pecu­liar­i­ties,” such as “an almost com­plete inter­change­abil­i­ty between dif­fer­ent parts of speech” (an issue cur­rent trans­la­tors have encoun­tered). He then intro­duces its vocab­u­lary, divid­ed into “three dis­tinct class­es,” A, B, and C.

The A class con­tains “every­day life” words that have been mutat­ed with cum­ber­some pre­fix­es and inten­si­fiers: “uncold” for warm, “plus­cold and dou­ble­plus­cold” for “very cold” and “superla­tive­ly cold.” The B class con­tains the com­pound words: sin­is­ter dou­ble­think coinages like “joy­camp (forced-labor camp)” and “Mini­pax (Min­istry of Peace, i.e. Min­istry of War).” These, Orwell explains, are sim­i­lar to “the char­ac­ter­is­tic fea­tures of polit­i­cal lan­guage… in total­i­tar­i­an coun­tries” of the ear­ly 20th cen­tu­ry.

The cit­i­zen of Ocea­nia, Orwell tells us, must have “an out­look sim­i­lar to that of the ancient Hebrew who knew, with­out know­ing much else, that all nations oth­er than his own wor­shipped ‘false gods’.… His sex­u­al life, for exam­ple, was entire­ly reg­u­lat­ed by the two Newspeak words sex­crime (sex­u­al immoral­i­ty) and good­sex (chasti­ty).” The lat­ter includ­ed only “inter­course between man and wife, for the sole pur­pose of beget­ting chil­dren, and with­out phys­i­cal plea­sure on the part of he woman: all else was sex­crime.

The C class of words may be the most insid­i­ous of all. While it “con­sist­ed entire­ly of sci­en­tif­ic and tech­ni­cal terms” that “resem­bled the sci­en­tif­ic terms in use today,” the Par­ty took care “to define them rigid­ly and strip them of unde­sir­able mean­ings.” For exam­ple,

There was no vocab­u­lary express­ing the func­tion of Sci­ence as a habit of mind, or a method of thought irre­spec­tive of its par­tic­u­lar branch­es. There was, indeed, no word for ‘Sci­ence,’ any mean­ing that it could pos­si­bly bear being already suf­fi­cient­ly cov­ered by the word Ing­soc.

Orwell then goes on to dis­cuss the dif­fi­cul­ty of trans­lat­ing the work of the past into Newspeak. He uses as an exam­ple the Dec­la­ra­tion of Inde­pen­dence: “All mans are equal was a pos­si­ble Newspeak sen­tence,” but only in that “it expressed a pal­pa­ble untruth—i.e. that all men are of equal size, weight, or strength.” As for the rest of Thomas Jefferson’s rous­ing pre­am­ble, “it would have been quite impos­si­ble to ren­der this into Newspeak,” writes Orwell. “The near­est one could come to doing so would be to swal­low the whole pas­sage up in the sin­gle word crime­think.”

Relat­ed Con­tent:  

George Orwell’s 1984 Is Now the #1 Best­selling Book on Ama­zon

Han­nah Arendt Explains How Pro­pa­gan­da Uses Lies to Erode All Truth & Moral­i­ty: Insights from The Ori­gins of Total­i­tar­i­an­ism

Hux­ley to Orwell: My Hell­ish Vision of the Future is Bet­ter Than Yours (1949)

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

81-Year-Old Man Walks into a Guitar Shop & Starts Playing a Sublime Solo: Ignore the Talents of the Elderly at Your Own Peril

Last spring, I caught a Who con­cert in Oak­land, Cal­i­for­nia, on what hap­pened to be songwriter/guitarist Pete Town­shend’s 71st birth­day. Five songs into their set, the band played “My Generation”–yes, the song best known for the line “I hope I die before I get old”–and I could­n’t help but think: Town­shend’s play­ing with more inspi­ra­tion now than when I first saw The Who play in 1982. Bio­log­i­cal­ly, he’s sup­posed to be over the hill. Musi­cal­ly, he’s still play­ing a very fine rock gui­tar.

The same thought crossed my mind at Desert Trip, the Octo­ber mega con­cert held in Indio, Cal­i­for­nia. Fea­tur­ing The Rolling Stones, The Who (again), Paul McCart­ney, Neil Young and Roger Waters–in short, musi­cians all over the age of 70–Desert Trip became more col­lo­qui­al­ly known as “Old­chel­la.”

Even, Mick Jag­ger called it “the come and see us before we die tour.” And yet. And yet. Despite the jokes, they’re all still play­ing with verve, putting on tight, rous­ing shows. (I’ll admit that Bob Dylan is the notable excep­tion.)

So what’s the take­away? We can’t stop the clock. Even­tu­al­ly, we get old. Noth­ing we can do about that. But if you’ve got your health, if you’ve got the desire, if you’ve spent decades refin­ing your craft, then there’s no rea­son you can’t still do great work. That applies to musi­cians. (Wit­ness 81-year-old Bob Wood above). It also applies to oth­er parts of life, includ­ing our pro­fes­sion­al lives. Our cul­ture hasti­ly writes off the tal­ents and accu­mu­lat­ed expe­ri­ence of an entire gen­er­a­tion of peo­ple. But stop for a sec­ond. Watch the video above and extrap­o­late it to oth­er parts of life. Then think about all that gets need­less­ly lost.

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.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

How to Age Grace­ful­ly: No Mat­ter What Your Age, You Can Get Life Advice from Your Elders

This Is Your Brain on Exer­cise: Why Phys­i­cal Exer­cise (Not Men­tal Games) Might Be the Best Way to Keep Your Mind Sharp

Demen­tia Patients Find Some Eter­nal Youth in the Sounds of AC/DC

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Hear Jeremy Irons Read the Poetry of T.S. Eliot (Available for a Limited Time)

We may have come near­ly to the end of Jan­u­ary already, but we can still call 2017 a new year — at least until we’ve lis­tened to the poet­ry of T.S. Eliot to prop­er­ly ring it in. “There’s sure­ly no bet­ter poet than Eliot to help us con­front the prob­lem of find­ing mean­ing in a world where old cer­tain­ties are being trou­bled,” says Martha Kear­ney, host of BBC Radio 4’s New Year’s series cel­e­brat­ing his work.

“Our lives are so busy now that we need some help from the sea­son to just take stock, both of where we’ve been and where we might like to go to,” says the first episode’s guest, nov­el­ist Jeanette Win­ter­son. We need to inhab­it “that inward moment that poet­ry’s so good at,” and that Eliot made entire­ly his own. The bulk of that broad­cast com­pris­es a read­ing of Eliot’s “The Love Song of J. Alfred Prufrock” by Jere­my Irons, sure­ly one of the poet­’s ide­al liv­ing inter­preters. (Note: you can stream all of the episodes in the series here.)

Irons reads more in the sec­ond, which includes a dis­cus­sion with Win­ter­son and Antho­ny Julius, Chair of Law and the Arts and Uni­ver­si­ty Col­lege Lon­don, about the open­ing of “Geron­tion” and the “ugly ref­er­ences” made in Eliot’s oth­er poems. The dis­cus­sion in the third, in which Irons takes on Eliot’s immor­tal “The Waste Land,” looks for the source of the pow­er of its “poet­ry of frag­ments” with for­mer Arch­bish­op of Can­ter­bury Rowan Williams and Scots Makar (some­thing like a Poet Lau­re­ate of Scot­land) Jack­ie Kay.

“The Waste Land” con­tin­ues as a sub­ject in part four, as its guest, the actress Fiona Shaw, has drawn acclaim for her own read­ing of the poem, but the Irons sec­tion of the broad­cast offers var­i­ous oth­er selec­tions, includ­ing “The Hol­low Men,” “Ash Wednes­day,” and “Jour­ney of the Magi.” Final­ly, in part five, Kear­ney and Rory Stew­art, Mem­ber of Par­lia­ment and man of let­ters, talk about and hear Irons deliv­er Eliot’s “Four Quar­tets,” whose lan­guage Stew­art mem­o­rized on a walk through Nepal and which he lat­er used dur­ing his polit­i­cal cam­paign.

This poet­ic, con­ver­sa­tion­al, and per­for­ma­tive radio feast comes to near­ly four hours (lis­ten to all of the episodes here), but you’ve got only the next six days to stream it. Oth­er­wise you’ll have to wait until Radio 4’s next, as yet announced cal­en­dar-appro­pri­ate cel­e­bra­tion of Eliot. They’ve used his work to refresh audi­ences after a trou­bling year; per­haps they’ll use it again to get us through the cru­elest month of this one.

Relat­ed Con­tent:

T.S. Eliot Reads From “The Waste Land,” “The Love Song of J. Alfred Prufrock” & “The Hol­low Men”: His Apoc­a­lyp­tic Post WWI Poems

Lis­ten to T.S. Eliot Recite His Late Mas­ter­piece, the Four Quar­tets

Bob Dylan Reads From T.S. Eliot’s Great Mod­ernist Poem The Waste Land

Hear Alec Guin­ness (The Leg­end Behind Obi-Wan Keno­bi) Read T.S. Eliot’s Four Quar­tets & The Waste Land

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.

George Orwell’s 1984 Is Now the #1 Bestselling Book on Amazon

George Orwell’s clas­sic dystopi­an nov­el, 1984, has sud­den­ly surged to the very top of the Ama­zon’s best­seller list. Though first pub­lished in 1949, it’s back with a vengeance. And George only has the new admin­is­tra­tion to thank.

We’ll have more on Orwell’s 1984 tomor­row. In the mean­time, enjoy some great 1984 picks from our archive below:

Hear the Very First Adap­ta­tion of George Orwell’s 1984 in a Radio Play Star­ring David Niv­en (1949)

George Orwell Explains in a Reveal­ing 1944 Let­ter Why He’d Write 1984

A Com­plete Read­ing of George Orwell’s 1984: Aired on Paci­fi­ca Radio, 1975

Hux­ley to Orwell: My Hell­ish Vision of the Future is Bet­ter Than Yours (1949)

George Orwell’s Har­row­ing Race to Fin­ish 1984 Before His Death

Note: You can down­load Orwell’s 1984 as a free audio­book (or two oth­er books of your choice) if you sign up for Audible.com’s free tri­al pro­gram.  Learn more about Audible’s free tri­al pro­gram here.

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.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

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Hannah Arendt Explains How Propaganda Uses Lies to Erode All Truth & Morality: Insights from The Origins of Totalitarianism

Image by Bernd Schwabe, via Wiki­me­dia Com­mons

At least when I was in grade school, we learned the very basics of how the Third Reich came to pow­er in the ear­ly 1930s. Para­mil­i­tary gangs ter­ror­iz­ing the oppo­si­tion, the incom­pe­tence and oppor­tunism of Ger­man con­ser­v­a­tives, the Reich­stag Fire. And we learned about the crit­i­cal impor­tance of pro­pa­gan­da, the delib­er­ate mis­in­form­ing of the pub­lic in order to sway opin­ions en masse and achieve pop­u­lar sup­port (or at least the appear­ance of it). While Min­is­ter of Pro­pa­gan­da Joseph Goebbels purged Jew­ish and left­ist artists and writ­ers, he built a mas­sive media infra­struc­ture that played, writes PBS, “prob­a­bly the most impor­tant role in cre­at­ing an atmos­phere in Ger­many that made it pos­si­ble for the Nazis to com­mit ter­ri­ble atroc­i­ties against Jews, homo­sex­u­als, and oth­er minori­ties.”

How did the minor­i­ty par­ty of Hitler and Goebbels take over and break the will of the Ger­man peo­ple so thor­ough­ly that they would allow and par­tic­i­pate in mass mur­der? Post-war schol­ars of total­i­tar­i­an­ism like Theodor Adorno and Han­nah Arendt asked that ques­tion over and over, for sev­er­al decades after­ward. Their ear­li­est stud­ies on the sub­ject looked at two sides of the equa­tion. Adorno con­tributed to a mas­sive vol­ume of social psy­chol­o­gy called The Author­i­tar­i­an Per­son­al­i­ty, which stud­ied indi­vid­u­als pre­dis­posed to the appeals of total­i­tar­i­an­ism. He invent­ed what he called the F‑Scale (“F” for “fas­cism”), one of sev­er­al mea­sures he used to the­o­rize the Author­i­tar­i­an Per­son­al­i­ty Type.

Arendt, on the oth­er hand, looked close­ly at the regimes of Hitler and Stal­in and their func­tionar­ies, at the ide­ol­o­gy of sci­en­tif­ic racism, and at the mech­a­nism of pro­pa­gan­da in fos­ter­ing “a curi­ous­ly vary­ing mix­ture of gulli­bil­i­ty and cyn­i­cism with which each mem­ber… is expect­ed to react to the chang­ing lying state­ments of the lead­ers.” So she wrote in her 1951 Ori­gins of Total­i­tar­i­an­ism, going on to elab­o­rate that this “mix­ture of gulli­bil­i­ty and cyn­i­cism… is preva­lent in all ranks of total­i­tar­i­an move­ments”:

In an ever-chang­ing, incom­pre­hen­si­ble world the mass­es had reached the point where they would, at the same time, believe every­thing and noth­ing, think that every­thing was pos­si­ble and noth­ing was true… The total­i­tar­i­an mass lead­ers based their pro­pa­gan­da on the cor­rect psy­cho­log­i­cal assump­tion that, under such con­di­tions, one could make peo­ple believe the most fan­tas­tic state­ments one day, and trust that if the next day they were giv­en irrefutable proof of their false­hood, they would take refuge in cyn­i­cism; instead of desert­ing the lead­ers who had lied to them, they would protest that they had known all along that the state­ment was a lie and would admire the lead­ers for their supe­ri­or tac­ti­cal clev­er­ness.

Why the con­stant, often bla­tant lying? For one thing, it func­tioned as a means of ful­ly dom­i­nat­ing sub­or­di­nates, who would have to cast aside all their integri­ty to repeat out­ra­geous false­hoods and would then be bound to the leader by shame and com­plic­i­ty. “The great ana­lysts of truth and lan­guage in pol­i­tics”—writes McGill Uni­ver­si­ty polit­i­cal phi­los­o­phy pro­fes­sor Jacob T. Levy—includ­ing “George Orwell, Han­nah Arendt, Vaclav Havel—can help us rec­og­nize this kind of lie for what it is.… Say­ing some­thing obvi­ous­ly untrue, and mak­ing your sub­or­di­nates repeat it with a straight face in their own voice, is a par­tic­u­lar­ly star­tling dis­play of pow­er over them. It’s some­thing that was endem­ic to total­i­tar­i­an­ism.”

Arendt and oth­ers rec­og­nized, writes Levy, that “being made to repeat an obvi­ous lie makes it clear that you’re pow­er­less.” She also rec­og­nized the func­tion of an avalanche of lies to ren­der a pop­u­lace pow­er­less to resist, the phe­nom­e­non we now refer to as “gaslight­ing”:

The result of a con­sis­tent and total sub­sti­tu­tion of lies for fac­tu­al truth is not that the lie will now be accept­ed as truth and truth be defamed as a lie, but that the sense by which we take our bear­ings in the real world—and the cat­e­go­ry of truth ver­sus false­hood is among the men­tal means to this end—is being destroyed.

The epis­te­mo­log­i­cal ground thus pulled out from under them, most would depend on what­ev­er the leader said, no mat­ter its rela­tion to truth. “The essen­tial con­vic­tion shared by all ranks,” Arendt con­clud­ed, “from fel­low trav­el­er to leader, is that pol­i­tics is a game of cheat­ing and that the ‘first com­mand­ment’ of the move­ment: ‘The Fuehrer is always right,’ is as nec­es­sary for the pur­pos­es of world pol­i­tics, i.e., world-wide cheat­ing, as the rules of mil­i­tary dis­ci­pline are for the pur­pos­es of war.”

“We too,” writes Jef­frey Isaacs at The Wash­ing­ton Post, “live in dark times”—an allu­sion to anoth­er of Arendt’s sober­ing analy­ses—“even if they are dif­fer­ent and per­haps less dark.” Arendt wrote Ori­gins of Total­i­tar­i­an­ism from research and obser­va­tions gath­ered dur­ing the 1940s, a very spe­cif­ic his­tor­i­cal peri­od. Nonethe­less the book, Isaacs remarks, “rais­es a set of fun­da­men­tal ques­tions about how tyran­ny can arise and the dan­ger­ous forms of inhu­man­i­ty to which it can lead.” Arendt’s analy­sis of pro­pa­gan­da and the func­tion of lies seems par­tic­u­lar­ly rel­e­vant at this moment. The kinds of bla­tant lies she wrote of might become so com­mon­place as to become banal. We might begin to think they are an irrel­e­vant sideshow. This, she sug­gests, would be a mis­take.

via Michiko Kaku­tani

Relat­ed Con­tent:

Han­nah Arendt’s Orig­i­nal Arti­cles on “the Banal­i­ty of Evil” in the New York­er Archive

Enter the Han­nah Arendt Archives & Dis­cov­er Rare Audio Lec­tures, Man­u­scripts, Mar­gin­a­lia, Let­ters, Post­cards & More

Han­nah Arendt Dis­cuss­es Phi­los­o­phy, Pol­i­tics & Eich­mann in Rare 1964 TV Inter­view

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

Watch Eero Saarinen: The Architect Who Saw the Future: Free for a Limited Time

A quick heads up. For the next few days (until Jan­u­ary 27) you can watch Eero Saari­nen: The Archi­tect Who Saw the Future, the lat­est install­ment from the PBS Amer­i­can Mas­ters series. Here’s the PBS blurb for the episode.

Best known for design­ing Nation­al His­toric Land­marks such as St. Louis’ icon­ic Gate­way Arch and the Gen­er­al Motors Tech­ni­cal Cen­ter, Saari­nen also designed New York’s TWA Flight Cen­ter at John F. Kennedy Inter­na­tion­al Air­port, Yale University’s Ingalls Rink and Morse and Ezra Stiles Col­leges, Virginia’s Dulles Air­port, and mod­ernist pedestal fur­ni­ture like the Tulip chair.

In the film, Saarinen’s son, Eric Saari­nen, “vis­its the sites of his father’s work on a cathar­tic jour­ney, shot in 6K with the lat­est in drone tech­nol­o­gy that show­cas­es the architect’s body of time­less work for the first time. The doc­u­men­tary also fea­tures rare archival inter­views with Eero and his sec­ond wife, The New York Times art crit­ic Aline Saari­nen, as well as let­ters and quo­ta­tions from Aline’s mem­oirs voiced respec­tive­ly by Peter Franzén and Blythe Dan­ner.”

You can get more back­ground on the film here. Copies of the film can be pur­chased online here.

Relat­ed Con­tent:

Watch 50+ Doc­u­men­taries on Famous Archi­tects & Build­ings: Bauhaus, Le Cor­busier, Hadid & Many More

A is for Archi­tec­ture: 1960 Doc­u­men­tary on Why We Build, from the Ancient Greeks to Mod­ern Times

32,000+ Bauhaus Art Objects Made Avail­able Online by Har­vard Muse­um Web­site

Roman Archi­tec­ture: A Free Online Course from Yale Uni­ver­si­ty

 

Disco Demolition Night: Scenes from the Night Disco Died (or Did It?) at Chicago’s Comiskey Park, 1979

Sure­ly you’ve heard of Dis­co Demo­li­tion Night, when Chica­go DJ Steve Dahl invit­ed lis­ten­ers to the 1979 White Sox dou­ble head­er against the Tigers at Comiskey Park, offer­ing tick­ets for .98 cents if they brought a dis­co record he could blow up between games. The event drew thou­sands more than Dahl expect­ed, turned into a riot on the field, and has since passed into his­to­ry for its ral­ly­ing cry of “Dis­co sucks!” and its herald­ing of the end of disco’s reign.

Dis­co died at the end of the 70s, the sto­ry goes. But many music fans know dif­fer­ent­ly. Dis­co didn’t die. It mutat­ed, became House music, New Wave, and oth­er hybrid gen­res. It made its way into the music of the Clash, Blondie, Michael Jack­son, Madon­na, and oth­ers. Nonethe­less, Dis­co Demo­li­tion Night rep­re­sent­ed a wide­spread back­lash that drove dis­co off the pop charts and back where it came from—the most­ly black, Lati­no, and gay clubs in New York, Chica­go, Detroit, and oth­er cities.

Many peo­ple who have writ­ten his­to­ries of Dis­co Demo­li­tion have come to see it “as a not-so-sub­tle attack” against those groups of peo­ple, writes NPR, against “disco’s ear­ly adopters.” Dahl, who has co-authored his own book about the night, dis­agrees, but he admits that images of the event look “like a book burn­ing.” Dis­co “obvi­ous­ly threat­ened a lot of rock­ers,” he con­cedes. Anoth­er wit­ness to the event, an African-Amer­i­can ush­er named Vince Lawrence, saw evi­dence first­hand.

Lawrence—a dis­co fan and aspir­ing musician—tells the pod­cast Undone that he was actu­al­ly look­ing for­ward to the event. He liked Dahl and “had strict inten­tion of keep­ing records that were good that I didn’t have.” How­ev­er, as he col­lect­ed the records at the gate, he noticed among them Mar­vin Gaye and Ste­vie Won­der albums, “records that were black records,” he says, but not dis­co. He tells NPR, he saw “Cur­tis May­field records and Otis Clay records.… Records that were clear­ly not dis­co.” He balked, but was told he had to take them and issue tick­ets.

After Dahl rolled onto the field in a Jeep and blew up the dump­ster full of records, chaos ensued, and the stunt turned into “this zany, real life slap­stick rou­tine,” says Undone’s host Pat Wal­ters, “until all the sud­den, it’s just not.” Riot­ers set a bon­fire, stole the bases (lit­er­al­ly), and became a rag­ing mob. On his way out of the park, Lawrence was attacked by fans yelling “Dis­co Sucks!” and break­ing records in his face.

Colum­nist Renee Gra­ham, a gay woman of col­or who was a teenag­er at the time, recalls see­ing pho­tos of the event and being remind­ed of White Cit­i­zens Coun­cils smash­ing rock and roll records because they brought white and black kids togeth­er. “This wasn’t just ‘We don’t like this music,’” she says, “this was ‘We don’t like these peo­ple who lis­ten to this music.’” By 1979, how­ev­er, “those peo­ple” includ­ed many of the same kids’ class­mates, sib­lings, par­ents.… Dis­co had gone main­stream after Sat­ur­day Night Fever and the Bee Gees’ break­out. “It was almost like musi­cal gen­tri­fi­ca­tion,” says Gra­ham.

The Rolling Stones, Rod Stew­art, Led Zep­pelin, KISS—all of them appro­pri­at­ed dis­co. And the rock kids were furi­ous. After the riot at Comiskey, “dis­co became a four-let­ter word.” Careers col­lapsed, radio sta­tions changed for­mat, record stores reordered, almost overnight. Had none of this hap­pened, it’s pos­si­ble dis­co would have fiz­zled out. Dri­ven under­ground, back to its roots, it instead found new expres­sion in the hands of pio­neers like Chica­go DJ Frankie Knuck­les, the “God­fa­ther of House,” and New York’s “Lit­tle” Louie Vega and Ken­ny “Dope” Ramirez.

Knuck­les DJ’ed at Chica­go club the Ware­house, which lent its name to the music—predominantly dis­co or dis­co inspired—he played. As house music evolved, “you could hear it fill in the space that dis­co had occu­pied,” says Wal­ters. Vince Lawrence, too young to get into the Ware­house, began stag­ing his own house par­ties, and these spread to cities all over the coun­try, and even­tu­al­ly to Europe, where the music influ­enced bands like the Eury­th­mics and New Order, who dis­cov­ered house on the Span­ish island of Ibiza. Undone makes the case that Dis­co Demo­li­tion Night saved dis­co, in a way, so that it could emerge and influ­ence many more appre­cia­tive crossover fans in the decades to come.

Relat­ed Con­tent:

Dis­co Saves Lives: Give CPR to the The Beat of Bee Gees “Stayin’ Alive”

Rita Hay­worth, 1940s Hol­ly­wood Icon, Dances Dis­co to the Tune of The Bee Gees Stayin’ Alive: A Mashup

Sat­ur­day Night Fever: The (Fake) Mag­a­zine Sto­ry That Start­ed it All

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

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