According to the rules of Frida Fest, to participate in the record attempt, individuals had to provide their own costume, and make sure their costumes included the following elements:
A unibrow drawn onto the face joining the eyebrows. This can be done with make-up or by sticking hair.
Artificial flowers worn in the hair, a minimum of three artificial flowers must be worn.
A red or pink shawl.
A flower-printed dress that extends to below the knees on all sides; the dress must not have any slits up the side.
Notes NPR, there’s “no official word yet on whether a record was set, but prior to Thursday, there didn’t appear to be another record-holder listed in the Guinness World Records.”
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“The longer I live here,” a Los Angeles-based friend recently said, “the more ‘I Love L.A.’ sounds like an unironic tribute to this city.” That hit single by Randy Newman, a singer-songwriter not known for his simple earnestness, has produced a multiplicity of interpretations since it came out in 1983, the year before Los Angeles presented a sunny, colorful, forward-looking image to the world as the host of the Summer Olympic Games. Listeners still wonder now what they wondered back then: when Newman sings the praises — literally — of the likes of Imperial Highway, a “big nasty redhead,” Century Boulevard, the Santa Ana winds, and bums on their knees, does he mean it?
“I Love L.A.“ ‘s both smirking and enthusiastic music video offers a view of Newman’s 1980s Los Angeles, but fifteen years later, he starred in an episode of the public television series Great Streets that presents a slightly more up-to-date, and much more nuanced, picture of the city. In it, the native Angeleno looks at his birthplace through the lens of the 27-mile Sunset Boulevard, Los Angeles’ most famous street — or, in his own words, “one of those places the movies would’ve had to invent, if it didn’t already exist.”
Historian Leonard Pitt (who appears alongside figures like filmmaker Allison Anders, artist Ed Ruscha, and Doors keyboardist Ray Manzarek) describes Sunset as the one place along which you can see “every stratum of Los Angeles in the shortest period of time.” Or as Newman puts it, “Like a lot of the people who live here, Sunset is humble and hard-working at the beginning,” on its inland end. “Go further and it gets a little self-indulgent and outrageous” before it “straightens itself out and grows rich, fat, and respectable.” At its coastal end “it gets real twisted, so there’s nothing left to do but jump into the Pacific Ocean.”
Newman’s westward journey, made in an open-topped convertible (albeit not “I Love L.A.“ ‘s 1955 Buick) takes him from Union Station (America’s last great railway terminal and the origin point of “L.A.‘s long, long-anticipated subway system”) to Aimee Semple McPherson’s Angelus Temple, now-gentrified neighborhoods like Silver Lake then only in mid-gentrification, the humble studio where he laid tracks for some of his biggest records, the corner where D.W. Griffith built Intolerance’s ancient Babylon set, the storied celebrity hideout of the Chateau Marmont, UCLA (“almost my alma mater”), the Lake Shrine Temple of the Self-Realization Fellowship, and finally to edge of the continent.
More recently, Los Angeles Times architecture critic Christopher Hawthorne traveled the entirety of Sunset Boulevard again, but on foot and in the opposite direction. The east-to-west route, he writes, “offers a way to explore an intriguing notion: that the key to deciphering contemporary Los Angeles is to focus not on growth and expansion, those building blocks of 20th century Southern California, but instead on all the ways in which the city is doubling back on itself and getting denser.” For so much of the city’s history, “searching for a metaphor to define Sunset Boulevard, writers” — or musicians or filmmakers or any number of other creators besides — “have described it as a river running west and feeding into the Pacific. But the river flows the other direction now.”
Los Angeles has indeed plunged into a thorough transformation since Newman first simultaneously celebrated and satirized it, but something of the distinctively breezy spirit into which he tapped will always remain. “There‘s some kind of ignorance L.A. has that I’m proud of. The open car and the redhead and the Beach Boys, the night just cooling off after a hot day, you got your arm around somebody,” he said to the Los Angeles Weekly a few years after taping his Great Streets tour. ”That sounds really good to me. I can‘t think of anything a hell of a lot better than that.”
The instrument in the video above dates back to 1566.
Meaning, if it were the patriarch of a human family, siring musical sons every 20 to 25 years, it would take more than 10 generations to get to composer Robert Schumann, born in 1810.
Were you to peek at the back, you’d see traces of King Charles IX of France’s coat of arms. The Latin motto Pietate et Justitia–piety and justice–still lingers on its rib.
It was constructed by the master creator, Andrea Amati, as part of a large set of stringed instruments, of which it is one of four survivors of its size and class.
After leaving Charles’ court, the violin spent time in the Henry Hottinger collection, which was eventually acquired by the Wurlitzer Company in New York. In 1966, it was donated to Cremona, Italy, Amati’s birthplace and home to an international school of violin making.
Venerable unto the point of pricelessness, from time to time it is taken out and played–to wondrous effect–by world class violinists. It’s tempting to keep anthropomorphizing, so as to wonder if it might not prefer a forever home with a gifted young musician who would take it out and play it every day. I know what a children’s author would say on that subject.
You can view Amati’s Charles IX violin in more detail here, but why stop there, when you can also like it on Facebook!
Image courtesy of The Victoria and Albert Museum
On any given weekend, in any part of the state where I live, you can find yourself standing in a hall full of knives, if that’s the kind of thing you like to do. It is a very niche kind of experience. Not so in some other weapons expos—like the Arms and Armor galleries at the Metropolitan Museum of Art, where everyone, from the most warlike to the staunchest of pacifists, stands in awe at the intricate ornamentation and incredibly deft craftsmanship on display in the suits of armor, lances, shields, and lots and lots of knives.
We must acknowledge in such a space that the worlds of art and of killing for fame and profit were never very far apart during Europe’s late Medieval and Renaissance periods. Yet we encounter many similar artisanal instruments from the time, just as finely tuned, but made for far less belligerent purposes.
As Maya Corry of the Fitzwilliam Museum in Cambridge—an institution with its own impressive arms and armor collection—comments in the video above (at 2:30), one unusual kind of 16th century knife meant for the table, not the battlefield, offers “insight into that harmonious, audible aspect of family devotions,” prayer and song.
From the collection of the Fitzwilliam Museum, in Cambridge. (Johan Oosterman )
These knives, which have musical scores engraved in their blades, brought a table together in singing their prayers, and may have been used to carve the lamb or beef in their “striking balance of decorative and utilitarian function.” At least historians think such “notation knives,” which date from the early 1500s, were used at banquets. “The sharp, wide steel would have been ideal for cutting and serving meat,” writes Eliza Grace Martin at the WQXR blog, “and the accentuated tip would have made for a perfect skewer.” But as Kristen Kalber, curator at the Victoria and Albert Museum, which houses the knives at the top of the post, tells us “diners in very grand feasts didn’t cut their own meat.” It’s unlikely they would have sung from the bloody knives held by their servants.
The knives’ true purpose “remains a mystery,” Martin remarks, like many “rituals of the Renaissance table.” Victoria and Albert Museum curator Kirstin Kennedy admits in the video above that “we are not entirely sure” what the “splendid knife” she holds was used for. But we do know that each knife had a different piece of music on each side, and that a set of them together contained different harmony parts in order to turn a roomful of diners into a chorus. One set of blades had the grace on one side, with the inscription, “the blessing of the table. May the three-in-one bless that which we are about to eat.” The other side holds the benediction, to be sung after the dinner: “The saying of grace. We give thanks to you God for your generosity.”
Common enough verbiage for any household in Renaissance Europe, but when sung, at least by a chorus from the Royal College of Music, who recreated the music and made the recordings here, the prayers are superbly graceful. Above, hear one version of the Grace and Benediction from the Victoria and Albert Museum knives; below, hear a second version. You can hear a captivating set of choral prayers from the Fitzwilliam Museum knives at WQXR’s site, recorded for the Fitzwilliam’s “Madonnas & Miracles” exhibit. We are as unlikely now to encounter singing kitchen knives as we are to run into a horse and rider bearing 100 pounds of finely-wrought wearable steel sculpture. Such strange artifacts seem to speak of a strange people who valued beauty whether carving up the main course or cutting down their enemies.
The story is well known. Syd Barrett, spiralling into depression, “hallucinations, disorganized speech, memory lapses, intense mood swings, and periods of catatonia,” left Pink Floyd in April, 1968, before recording two solo albums (The Madcap Laughs and Barrett) and then fading into obscurity. Above you can watch a delightful, new animation of “Effervescing Elephant,” a song Barrett first wrote during his teenage years and recorded in 1970. The new “retro-style” animation comes from Yoann Hervo. Below, find another animated take on “Effervescing Elephant,” this one from Steve Bobinksi.
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“Most of our cities are built with just faceless glass, only for economies and not for humanities.” We’ve all heard many variations on that complaint from many different people, but seldom with the authority carried by the man making it this time: Frank Gehry, author of some of the most talked-about buildings of the past thirty years. You may love or hate his work, the body of which includes such striking, formally and materially unconventional buildings as Bilbao’s Guggenheim Museum, Los Angeles’ Walt Disney Concert Hall, and Seattle’s Museum of Pop Culture, but you can’t remain indifferent to it, and that alone tells us how deeply Gehry understands the power of his craft.
And so when Gehry talks architecture, we should listen. Masterclass, the online education startup that has produced courses in various disciplines with such high-profile practitioner-teachers as David Mamet, Herbie Hancock, Jane Goodall, Steve Martin, and Werner Herzog, has readied a rich opportunity to do so in the fall: “Frank Gehry Teaches Design and Architecture,” whose trailer you can view above. The $90 course promises a look into the creative process, as well as into the “never-before-seen model archive,” of this biggest of all “starchitects” whose “vision for what architecture could accomplish” has reshaped not just our skylines but “the imaginations of artists and designers around the world.”
As with any educational experience, the more thoroughly you prepare in advance, the more you’ll get out of it, and so, to that end, we suggest watching Sydney Pollack’s documentary Sketches of Frank Gehry, recently made available online by the Louis Vuitton Foundation. “Pollack is not usually a documentarian, and Gehry has never been documented; they were friends, and Gehry suggested Pollack might want to ‘do something,’ ” wrote Roger Ebert in his review. “Because Pollack has his own clout and is not merely a supplicant at Gehry’s altar, he asks professional questions as his equal, sympathizes about big projects that seem to go wrong and offers insights.”
Pollack also “has access to the architect’s famous clients, like Michael Eisner,” commissioner of the Disney Concert hall, “and Dennis Hopper, who lives in a Gehry home in Santa Monica” — just as Gehry himself does, in the house whose radical, quasi-industrial modification did much to make his name. Though he also brings in a few of the architect’s many critics to provide balance, “Pollack’s opinion is clear: Gehry is a genius.” You may think so too, which would be a good a reason as any to take his Masterclass. Even if you think the opposite, the physical and cultural impact of Gehry’s work, as well as his enduring relevance and industriousness — he continues to design today, in his late eighties, especially for his long-ago adopted hometown of Los Angeles — has something to teach us all.
In a 1904 letter, Franz Kafka famously wrote, “a book must be the axe for the frozen sea inside us,” a line immortalized in pop culture by David Bowie’s “Ashes to Ashes.” Where Bowie referred to the frozen emotions of addiction, the arctic waste inside Kafka may have had much more to do with the agony of writing itself. In the year that he composed his best-known work, The Metamorphosis, Kafka kept a tortured journal in which he confessed to feeling “virtually useless” and suffering “unending torments.” Not only did he need to break the ice, but “you have to dive down,” he wrote on January 30th, “and sink more rapidly than that which sinks in advance of you.”
Whether as writers we find the evidence of Kafka’s crippling self-doubt to be a comfort I cannot say. For many people, no matter how successful, or prolific, some degree of pain inevitably attends every act of writing. And many, like Kafka, have left personal accounts of their most productive periods. John Steinbeck struggled mightily during the composition of his masterpiece, The Grapes of Wrath. His journal entries from the period tell the story of a frayed and anxious man overwhelmed by the seeming enormity of his task. But his example is instructive as well: despite his fragile mental state and lack of confidence, he continued to write, telling himself on June 11th, 1938, “this must be a good book. It simply must.” (See some of Steinbeck’s handwritten entries in the image above, courtesy of Austin Kleon.)
In setting the bar so high—“For the first time I am working on a real book,” he wrote—Steinbeck often felt crushed at the end of a day. “My whole nervous system in battered,” he wrote on June 5th. “I hope I’m not headed for a nervous breakdown.” He finds himself a few days later “assailed with my own ignorance and inability.” He continues in this vein. “Where has my discipline gone?” he asks in August, “Have I lost control?” By September he’s seeking perspective: “If only I wouldn’t take this book so seriously. It is just a book after all, and a book is very dead in a very short time. And I’ll be dead in a very short time too. So to hell with it.” The weight of expectation comes and goes, but he keeps writing.
The “private fruit” of Steinbeck’s diary entries, writes Maria Popova, “is in many ways at least as important and morally instructive” as the novel itself. At least that may be so for writers who are also beset by devastating neuroses. For Steinbeck, the diary (published here) was “a tool of discipline” and “hedge against self-doubt.” This may sound counterintuitive, but keeping a diary, even when the novel stalls, is itself a discipline, and an acknowledgement of the importance of being honest with oneself, allowing turbulence and doldrums to be a conscious part of the experience.
Steinbeck “feels his feelings of doubt fully, lets them run through him,” writes Popova, “and yet maintains a higher awareness that they are just that: feelings, not Truth.” His confrontations with negative capability can sound like “Buddhist scripture,” anticipating Ray Bradbury’s Zen in the Art of Writing. We needn’t attribute any religious significance to Steinbeck’s journals, but they do begin to sound like confessions of the kind many mystics have recorded over the centuries, including the imposter syndrome many a saint and bodhisattva has admitted to feeling. “I’m not a writer,” he laments in one entry. “I’ve been fooling myself and other people.” Nonetheless, no matter how excruciating, lonely, and confusing the effort, he resolved to develop a “quality of fierceness until the habit pattern of a certain number of words is established.” A ritual act, of a sort, which “must be a much stronger force than either willpower or inspiration.”
The San Francisco Museum of Modern Art–otherwise simply known as SFMOMA–has 34,678 artworks in its collections, only 5% of which it can put on display at any given time. That creates an accessibility problem. So the museum asked itself: “How can we provide a more comprehensive experience of our collection?” And they developed Send Me SFMOMA in response.
Send Me SFMOMA is “an SMS service that provides an approachable, personal, and creative method of sharing the breadth of SFMOMA’s collection with the public.” Here’s how it works:
Text 572–51 with the words “send me” followed by a keyword, a color, or even an emoji and you’ll receive a related artwork image and caption via text message. For example “send me the ocean” might get you Pirkle Jones’ Breaking Wave, Golden Gate; “send me something blue” could result in Éponge (SE180) by Yves Klein; and “send me 💐” might return Yasumasa Morimura’s An Inner Dialogue with Frida Kahlo (Collar of Thorns). Each text message triggers a query to the SFMOMA collection API, which then responds with an artwork matching your request.
Give it a spin. See what piece of the SFMOMA collection you get.
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