1960s Schoolchildren Imagine Life in the Year 2000: Overpopulation, Mass Unemployment, Robot Courts, Rising Seas & Beyond

West­ern­ers today enter­tain noth­ing but grim, dystopi­an visions of the future. This in stark con­trast to the post­war decades when, as every­one knows, all was opti­mism. “In the year 2000, I think I’ll prob­a­bly be in a space­ship to the moon, dic­tat­ing to robots,” says an Eng­lish school­boy in the 1966 footage above. “Or else I may be in charge of a robot court, judg­ing some robots, or I may be at the funer­al of a com­put­er. Or if some­thing’s gone wrong with the nuclear bombs, I may be back from hunt­ing, in a cave.” Grant­ed, this was the mid­dle of the Cold War, when human­i­ty felt itself per­pet­u­al­ly at the brink of self-destruc­tion. How did oth­er chil­dren imag­ine the turn of the mil­len­ni­um? “I don’t like the idea of get­ting up and find­ing you’ve got a cab­bage pill to eat for break­fast.”

Inter­viewed for the BBC tele­vi­sion series Tomor­row’s World, these ado­les­cents paint a series of bleak pic­tures of the year 2000, some more vivid than oth­ers. “All these atom­ic bombs will be drop­ping around the place,” pre­dicts anoth­er boy. One will get near the cen­ter, because it will make a huge, great big crater, and the whole world will just melt.”

One girl sounds more resigned: “There’s noth­ing you can do to stop it. The more peo­ple get bombs — some­body’s going to use it one day.” But not all these kids envi­sion a nuclear holo­caust: “I don’t think there is going to be atom­ic war­fare,” says one boy, “but I think there is going to be all this automa­tion. Peo­ple are going to be out of work, and a great pop­u­la­tion, and I think some­thing has to be done about it.”

The idea that “com­put­ers are tak­ing over” now has great cur­ren­cy among pun­dits, but it seems school­girls were mak­ing the same point more than half a cen­tu­ry ago. “In the year 2000, there just won’t be enough jobs to go around,” says one of them. “The only jobs there will be, will be for peo­ple with high IQ who can work com­put­ers and such things.” Anoth­er con­tribut­ing fac­tor, as oth­er kids see it, is an over­pop­u­la­tion so extreme that “either every­one will be liv­ing in big domes in the Sahara, or they’ll be under­sea.” And there’ll be plen­ty of sea to live under, as one boy fig­ures it, when it ris­es to cov­er every­thing but “the high­lands in Scot­land, and some of the big hills in Eng­land and Wales.” Less dra­mat­i­cal­ly but more chill­ing­ly, some of these young stu­dents fear a ter­mi­nal bore­dom at the end of his­to­ry: “Every­thing will be the same. Peo­ple will be the same; things will be the same.”

Not all of them fore­see a whol­ly dehu­man­ized future. “Black peo­ple won’t be sep­a­rate, they’ll be all mixed in with the white peo­ple,” says one girl. “There will be poor and rich, but they won’t look down on each oth­er.” Her pre­dic­tion may not quite have come to pass even in 2021, but nor have most of her cohort’s more har­row­ing fan­tasies. If any­thing has col­lapsed since then, it’s stan­dards of ado­les­cent artic­u­la­cy. As Roger Ebert wrote of Michael Apt­ed’s Up series, which doc­u­ments the same gen­er­a­tion of Eng­lish chil­dren, these clips make one pon­der “the inar­tic­u­late murk­i­ness, self-help clichés, sports metaphors, and man­age­ment tru­isms that clut­ter Amer­i­can speech,” a con­di­tion that now afflicts even the Eng­lish. But then, not even the most imag­i­na­tive child could have known that the dystopia to come would be lin­guis­tic.

Relat­ed Con­tent

Duck and Cov­er: The 1950s Film That Taught Mil­lions of School­child­ren How to Sur­vive a Nuclear Bomb

Jean Cocteau Deliv­ers a Speech to the Year 2000 in 1962: “I Hope You Have Not Become Robots”

For­eign Exchange Stu­dents Debate Whether Amer­i­can Teenagers Have Too Much Free­dom (1954)

The Sum­mer­hill School, the Rad­i­cal Edu­ca­tion­al Exper­i­ment That Let Stu­dents Learn What, When, and How They Want (1966)

Hunter S. Thomp­son Chill­ing­ly Pre­dicts the Future, Telling Studs Terkel About the Com­ing Revenge of the Eco­nom­i­cal­ly & Tech­no­log­i­cal­ly “Obso­lete” (1967)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

The Cramps Legendary Concert at a California Psychiatric Hospital Gets Revisited in the New Documentary, We Were There to Be There: Watch It Online

“Some­body told me you peo­ple are crazy, but I’m  not so sure about that. You seem to be all right to me.” — Lux Inte­ri­or

In the late 1970s and ear­ly 1980s, “San Fran­cis­co was a much more con­ser­v­a­tive place,” says Colum­bia University’s Lin­coln Mitchell in the doc­u­men­tary above, We Were There to Be There. The new film chron­i­cles the leg­endary 1978 appear­ance of psy­chobil­ly punks The Cramps and SF-based art-rock­ers The Mutants at the Napa State Hos­pi­tal, an his­toric psy­chi­atric facil­i­ty in the famous wine-grow­ing area. At the time, Cal­i­for­ni­a’s for­mer gov­er­nor Ronald Rea­gan was con­tend­ing for the pres­i­den­cy after slash­ing social ser­vices at the state lev­el.

There were few polit­i­cal sym­pa­thies in the area for those con­fined to Napa State, as the new doc­u­men­tary above by Mike Plante and Jason Willis shows. Pro­duced by Field of Vision, the film “explores the events that led to CBGB main­stays the Cramps dri­ving over 3,000 miles to per­form,” notes Rolling Stone’s Claire Shaf­fer. We Were There to Be There begins with this cru­cial socio-polit­i­cal con­text, remem­ber­ing the show as “both a land­mark moment for punk rock and for the per­cep­tion of men­tal health care with­in U.S. pop­u­lar cul­ture.”

The doc also explores how the per­for­mances could have made such an impact, when they were “seen by almost no one,” as Phil Bar­ber writes at Vice: “about a dozen devot­ed punkers who drove up with the bands from San Fran­cis­co, and per­haps 100 or 200 patients.” Indeed, the show’s mem­o­ry only sur­vived thanks to “about 20 min­utes of footage of The Cramps’ set shot by a small oper­a­tion called Tar­get Video,” a col­lec­tive formed the pre­vi­ous year by video artist Joe Rees and col­lab­o­ra­tors Jill Hoff­man, Jack­ie Sharp, and Sam Edwards.

The show came about through Howie Klein, a fix­ture of the San Fran­cis­co punk scene who wrote for local zines and booked the club Mabuhay Gar­dens before becom­ing pres­i­dent of Reprise Records. Napa State’s new direc­tor Bart Swain had been stag­ing con­certs for the res­i­dents. Klein promised to send an ear­ly new wave band but sent The Mutants and The Cramps instead, to Swain’s ini­tial dis­may. (He was sure he would be fired after the show.)

Released in 1984, the edit­ed Tar­get release opens with a shot of an atom­ic blast and doesn’t let up. “Maybe you’ve seen the video. If so, you haven’t for­got­ten it,” writes Bar­ber: “The black-and-white images are dis­tort­ed and poor­ly lit. The audio is rough. It’s a trans­fix­ing spec­ta­cle. The Cramps make no attempt to paci­fy their men­tal­ly ill admir­ers. Nor do they wink at some inside joke. They just rip.”

Tar­get Video toured the U.S. and Europe, screen­ing its polit­i­cal­ly-charged punk con­cert films for eager young kids in the Reagan/Thatcher era, who saw a very dif­fer­ent approach to treat­ing peo­ple suf­fer­ing from men­tal ill­ness in the footage from Napa State. The doc­u­men­tary includes inter­views with the Mutants, whose per­for­mance did­n’t make it on film, and fix­tures of the San Fran­cis­co scene like Vicky Vale, pub­lish­er of RE/Search, who pro­vide crit­i­cal com­men­tary on the event.

Despite its rep­u­ta­tion as a bizarre nov­el­ty gig, the show came off as con­trolled chaos — just like any oth­er Cramps gig. “It was a beau­ti­ful, beau­ti­ful thing,” says Jill Hoff­man-Kow­al of Tar­get Video. “What we did for those peo­ple, it was lib­er­at­ing. They had so much fun. They pre­tend­ed they were singing, they were jump­ing on stage. It was a cou­ple hours of total free­dom. They did­n’t judge the band, and the band did­n’t judge them.”

We Were There to Be There will be added to our col­lec­tion of Free Online Doc­u­men­taries, a sub­set of our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More

via Aeon

Relat­ed Con­tent:

The Cramps Play a Men­tal Hos­pi­tal in Napa, Cal­i­for­nia in 1978: The Punk­est of Punk Con­certs

Down­load 50+ Issues of Leg­endary West Coast Punk Music Zines from the 1970–80s: Dam­age, Slash & No Mag

Sun Ra Plays a Music Ther­a­py Gig at a Men­tal Hos­pi­tal; Inspires Patient to Talk for the First Time in Years

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

Take an Intellectual Odyssey with a Free MIT Course on Douglas Hofstadter’s Pulitzer Prize-Winning Book Gödel, Escher, Bach: An Eternal Golden Braid

In 1979, math­e­mati­cian Kurt Gödel, artist M.C. Esch­er, and com­pos­er J.S. Bach walked into a book title, and you may well know the rest. Dou­glas R. Hof­s­tadter won a Pulitzer Prize for Gödel, Esch­er, Bach: an Eter­nal Gold­en Braid, his first book, thence­forth (and hence­forth) known as GEB. The extra­or­di­nary work is not a trea­tise on math­e­mat­ics, art, or music, but an essay on cog­ni­tion through an explo­ration of all three — and of for­mal sys­tems, recur­sion, self-ref­er­ence, arti­fi­cial intel­li­gence, etc. Its pub­lish­er set­tled on the pithy descrip­tion, “a metaphor­i­cal fugue on minds and machines in the spir­it of Lewis Car­roll.”

GEB attempt­ed to reveal the mind at work; the minds of extra­or­di­nary indi­vid­u­als, for sure, but also all human minds, which behave in sim­i­lar­ly unfath­omable ways. One might also describe the book as oper­at­ing in the spir­it — and the prac­tice — of Her­man Hesse’s Glass Bead Game, a nov­el Hesse wrote in response to the data-dri­ven machi­na­tions of fas­cism and their threat to an intel­lec­tu­al tra­di­tion he held par­tic­u­lar­ly dear. An alter­nate title (and key phrase in the book) Mag­is­ter Ludi, puns on both “game” and “school,” and alludes to the impor­tance of play and free asso­ci­a­tion in the life of the mind.

Hesse’s eso­teric game, writes his biog­ra­ph­er Ralph Freed­man, con­sists of “con­tem­pla­tion, the secrets of the Chi­nese I Ching and West­ern math­e­mat­ics and music” and seems sim­i­lar enough to Hof­s­tadter’s approach and that of the instruc­tors of MIT’s open course, Gödel, Esch­er, Bach: A Men­tal Space Odyssey. Offered through the High School Stud­ies Pro­gram as a non-cred­it enrich­ment course, it promis­es “an intel­lec­tu­al vaca­tion” through “Zen Bud­dhism, Log­ic, Meta­math­e­mat­ics, Com­put­er Sci­ence, Arti­fi­cial Intel­li­gence, Recur­sion, Com­plex Sys­tems, Con­scious­ness, Music and Art.”

Stu­dents will not study direct­ly the work of Gödel, Esch­er, and Bach but rather “find their spir­its aboard our men­tal ship,” the course descrip­tion notes, through con­tem­pla­tions of canons, fugues, strange loops, and tan­gled hier­ar­chies. How do mean­ing and form arise in sys­tems like math and music? What is the rela­tion­ship of fig­ure to ground in art? “Can recur­sion explain cre­ativ­i­ty,” as one of the course notes asks. Hof­s­tadter him­self has pur­sued the ques­tion beyond the entrench­ment of AI research in big data and brute force machine learn­ing. For all his daunt­ing eru­di­tion and chal­leng­ing syn­the­ses, we must remem­ber that he is play­ing a high­ly intel­lec­tu­al game, one that repli­cates his own expe­ri­ence of think­ing.

Hof­s­tadter sug­gests that before we can under­stand intel­li­gence, we must first under­stand cre­ativ­i­ty. It may reveal its secrets in com­par­a­tive analy­ses of the high­est forms of intel­lec­tu­al play, where we see the clever for­mal rules that gov­ern the mind’s oper­a­tions; the blind alleys that explain its fail­ures and lim­i­ta­tions; and the pos­si­bil­i­ty of ever actu­al­ly repro­duc­ing work­ings in a machine. Watch the lec­tures above, grab a copy of Hofstadter’s book, and find course notes, read­ings, and oth­er resources for the fas­ci­nat­ing course Gödel, Esch­er, Bach: A Men­tal Space Odyssey archived here. The course will be added to our list, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

Relat­ed Con­tent: 

How a Bach Canon Works. Bril­liant.

Math­e­mat­ics Made Vis­i­ble: The Extra­or­di­nary Math­e­mat­i­cal Art of M.C. Esch­er

The Mir­ror­ing Mind: An Espres­so-Fueled Inter­pre­ta­tion of Dou­glas Hofstadter’s Ground­break­ing Ideas

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

757 Episodes of the Classic TV Game Show What’s My Line?: Watch Eleanor Roosevelt, Louis Armstrong, Salvador Dali & More

What would the host and pan­elists of the clas­sic prime­time tele­vi­sion game show What’s My Line? have made of The Masked Singera more recent offer­ing in which pan­elists attempt to iden­ti­fy celebri­ty con­tes­tants who are con­cealed by elab­o­rate head-to-toe cos­tumes and elec­tron­i­cal­ly altered voiceovers.

One expects such shenani­gans might have struck them as a bit uncouth.

Host John Charles Daly was will­ing to keep the ball up in the air by answer­ing the panel’s ini­tial ques­tions for a Mys­tery Guest with a wide­ly rec­og­niz­able voice, but it’s hard to imag­ine any­one stuff­ing for­mer First Lady Eleanor Roo­sev­elt into the full body steam­punk bee suit the (SPOILER) Empress of Soul wore on The Masked Singer’s first sea­son.

Mrs. Roosevelt’s Oct 18, 1953 appear­ance is a delight, espe­cial­ly her pan­tomimed dis­gust at the 17:29 mark, above, when blind­fold­ed pan­elist Arlene Fran­cis asks if she’s asso­ci­at­ed with pol­i­tics, and Daly jumps in to reply yes on her behalf.

Lat­er on, you get a sense of what play­ing a jol­ly par­lor game with Mrs. Roo­sevelt would have been like. She’s not above fudg­ing her answers a bit, and very near­ly wrig­gles with antic­i­pa­tion as anoth­er pan­elist, jour­nal­ist Dorothy Kil­gallen, begins to home in on the truth.

While the ros­ter of Mys­tery Guests over the show’s orig­i­nal 17-year broad­cast is impres­sive — Cab Cal­lowayJudy Gar­land, and Edward R. Mur­row to name a few — every episode also boast­ed two or three civil­ians hop­ing to stump the sophis­ti­cat­ed pan­el with their pro­fes­sion.

Mrs. Roo­sevelt was pre­ced­ed by a bath­tub sales­man and a fel­low involved in the man­u­fac­ture of Blood­hound Chew­ing Tobac­co, after which there was just enough time for a woman who wrote tele­vi­sion com­mer­cials.

Non-celebri­ty guests stood to earn up to $50 (over $500 today) by pro­long­ing the rev­e­la­tion of their pro­fes­sions, as com­pared to the Mys­tery Guests who received an appear­ance fee of ten times that, win or lose. (Pre­sum­ably, Mrs. Roo­sevelt was one of those to donate her hon­o­rar­i­um.)

The reg­u­lar pan­elists were paid “scan­dalous amounts of mon­ey” as per pub­lish­er Ben­nett Cerf, whose “rep­u­ta­tion as a nim­ble-wit­ted gen­tle­man-about-town was rein­forced by his tenure on What’s My Line?”, accord­ing to Colum­bia University’s Oral His­to­ry Research Office.

The unscript­ed urbane ban­ter kept view­ers tun­ing in. Broad­way actor Fran­cis recalled: “I got so much plea­sure out of ‘What’s My Line?’ There were no rehearsals. You’d just sit there and be your­self and do the best you could.”

Pan­elist Steve Allen is cred­it­ed with spon­ta­neous­ly alight­ing on a bread­box as a unit of com­par­a­tive mea­sure­ment while ques­tion­ing a man­hole cov­er sales­man in an episode that fea­tured June Hav­oc, leg­end of stage and screen as the Mys­tery Guest (at at 23:57, below).

“Want to show us your bread­box, Steve?” one of the female pan­elists fires back off-cam­era.

The phrase “is it big­ger than a bread­box” went on to become a run­ning joke, fur­ther con­tribut­ing to the illu­sion that view­ers had been invit­ed to a fash­ion­able cock­tail par­ty where glam­orous New York scene­mak­ers dressed up to play 21 Pro­fes­sion­al Ques­tions with ordi­nary mor­tals and a celebri­ty guest.

Jazz great Louis Arm­strong appeared on the show twice, in 1954 and then again in 1964, when he employed a suc­cess­ful tech­nique of light mono­syl­lab­ic respons­es to trick the same pan­elists who had iden­ti­fied him quick­ly on his ini­tial out­ing.

“Are you relat­ed to any­body that has any­thing to do with What’s My Line?” Cerf asks, caus­ing Arm­strong, host Daly, and the stu­dio audi­ence to dis­solve with laugh­ter.

“What hap­pened?” Arlene Fran­cis cries from under her pearl-trimmed mask, not want­i­ng to miss the joke.

Tele­vi­sion — and Amer­i­ca itself — was a long way off from acknowl­edg­ing the exis­tence of inter­ra­cial fam­i­lies.

“It’s not Van Clyburn, is it?” Fran­cis ven­tures a cou­ple of min­utes lat­er.…

Expect the usu­al gen­der-based assump­tions of the peri­od, but also appear­ances by Mary G. Ross, a Chero­kee aero­space engi­neer, and physi­cist Helen P. Mann, a data ana­lyst at Cape Canaver­al.

If you find the con­vivial atmos­phere of this sem­i­nal Good­son-Tod­man game show absorb­ing, there are 757 episodes avail­able for view­ing on What’s My Line?’YouTube chan­nel.

Allow us to kick things off on a Sur­re­al Note with Mys­tery Guest Sal­vador Dali, after which you can browse chrono­log­i­cal playlists as you see fit:

1950–54

1955–57

1958–60

1961 ‑63

1964–65

Relat­ed Con­tent: 

Sal­vador Dalí Gets Sur­re­al with 1950s Amer­i­ca: Watch His Appear­ances on What’s My Line? (1952) and The Mike Wal­lace Inter­view (1958)

How Amer­i­can Band­stand Changed Amer­i­can Cul­ture: Revis­it Scenes from the Icon­ic Music Show

How Dick Cavett Brought Sophis­ti­ca­tion to Late Night Talk Shows: Watch 270 Clas­sic Inter­views Online

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  Fol­low her @AyunHalliday.

Don Felder Plays “Hotel California” at the The Metropolitan Museum of Art, with a Double-Neck Guitar

Pete Town­shend played one. Jim­my Page famous­ly bran­dished one. John McLaugh­lin basi­cal­ly start­ed his own post-Miles Davis jazz group based around one. But the dou­ble-neck gui­tar played by Don Felder on The Eagles “Hotel Cal­i­for­nia” may be the best known to all the chil­dren of the 1970s. The white gui­tar went on dis­play in 2019 for the exhi­bi­tion “Play It Loud” at New York’s Met­ro­pol­i­tan Muse­um of Art, which also fea­tured such his­tor­i­cal instru­ments as the hum­ble Mar­tin acoustic that Elvis Pres­ley played on the Sun Ses­sions, to Eddie Van Halen’s Franken­stein gui­tar. (And in a bit of DADA sculp­ture, the Met also dis­played the remains of a drum set that Kei­th Moon destroyed dur­ing a live gig.)

As part of the exhibit’s pro­mo­tion­al tour, Don Felder, long since out of the Eagles and with a law­suit behind him, picked up the gui­tar for a few min­utes on CBS This Morn­ing and played both the intro acoustic pick­ing part and the famous solo from “Hotel Cal­i­for­nia.’ Even though he isn’t mic’d up, you can still hear him singing along. He gives a cheek­i­ly sat­is­fied laugh at the end.

“Hotel Cal­i­for­nia”, the music at least, is all Don Felder. It began life as one of many demos and sketch­es he’d record while liv­ing in a Mal­ibu rental and look­ing after his one-year-old daugh­ter. This one was giv­en the short­hand title “Mex­i­can Reg­gae” as it com­bined a lit­tle bit of each. Don Hen­ley and Glenn Frey spot­ted its poten­tial imme­di­ate­ly, and wrote some of their best lyrics, both very spe­cif­ic (“Her mind is Tiffany twist­ed” is about Henley’s jew­el­ry design­er ex-girl­friend) and universal—-California, the state of mind, the fame machine, is the Isle of the Lotus Eaters, seduc­tive and destruc­tive.

The demo and the stu­dio record­ing did not use the Gib­son EDS-1275, but Felder pur­chased the gui­tar to use on tour.

Felder told The Sound NZ:

“When I got to the sound­stage to rehearse how we were going to go out and play the ‘Hotel Cal­i­for­nia’ tour, I said, ‘How am I going to play all these gui­tars with dif­fer­ent sounds?’ So I sent a gui­tar tech out to a music store and said, ‘Just buy a dou­ble neck with a 12-string and a six-string on it, I’ll see if I can make it work. So he brought it back, he brought back this white gui­tar, and I said, ‘Why did you get a white one? Why did­n’t you get a black one or a red one? Why so girly look­ing?’. He said, ‘That’s all they had.’ So I took a drill, drilled a hole at the top of it, wired it, so it was real­ly two sep­a­rate gui­tars,”

“Girly” or not—-sigh, Mr. Felder, sighhh—-that gui­tar still sounds pret­ty damn good.

Relat­ed Con­tent:

What the Eagles’ “Hotel Cal­i­for­nia” Real­ly Means

The Hor­rors of Bull Island, “the Worst Music Fes­ti­val of All Time” (1972)

Watch The Band Play “The Weight,” “Up On Crip­ple Creek” and More in Rare 1970 Con­cert Footage

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the Notes from the Shed pod­cast and is the pro­duc­er of KCR­W’s Curi­ous Coast. You can also fol­low him on Twit­ter at @tedmills, and/or watch his films here.

Watch the Live TV Adaptation of George Orwell’s Nineteen Eighty-Four, the Most Controversial TV Drama of Its Time (1954)

“Wife Dies as She Watch­es,” announced a Dai­ly Express head­line after the broad­cast of Nine­teen Eighty-Four, a BBC adap­ta­tion of George Orwell’s nov­el. The arti­cle seems to have attrib­uted the sud­den col­lapse and death of a 42-year-old Herne Bay Woman to the pro­duc­tion’s shock­ing con­tent. That was the most dra­mat­ic of the many accu­sa­tions lev­eled against the BBC of inflict­ing dis­tress on the view­ing pub­lic with Orwell’s bleak and har­row­ing vision of a total­i­tar­i­an future. Yet that same pub­lic also want­ed more, demand­ing a sec­ond broad­cast that drew sev­en mil­lion view­ers, the largest tele­vi­sion audi­ence in Britain since the Coro­na­tion of Eliz­a­beth II, which had hap­pened the pre­vi­ous year; Orwell’s book had been pub­lished just four years before that.

This was the mid-1950s, a time when stan­dards of tele­vi­su­al decen­cy remained almost whol­ly up for debate — and when most of what aired on tele­vi­sion was broad­cast live, not pro­duced in advance. Dar­ing not just in its con­tent but its tech­ni­cal and artis­tic com­plex­i­ty, a project like Nine­teen Eighty-Four pushed the lim­its of the medi­um, with a live orches­tral score as well as four­teen pre-filmed seg­ments meant to estab­lish the unre­lent­ing­ly grim sur­round­ing real­i­ty (and to pro­vide time for scene changes back in the stu­dio).

“This unusu­al free­dom,” says the British Film Insti­tute, “helped make Nine­teen Eighty-Four the most expen­sive TV dra­ma of its day,” though the pro­duc­tion’s effec­tive­ness owes to much more than its bud­get.

“The care­ful use of close-ups, accom­pa­nied by record­ed voice-over, allows us a win­dow into Win­ston’s inner tor­ment” as he “strug­gles to dis­guise his ‘thought­crimes’, while effec­tive­ly rep­re­sent­ing Big Broth­er’s fright­en­ing omni­science.” It also demon­strates star Peter Cush­ing’s “grasp of small screen per­for­mance,” though he would go on to greater renown on the big screen in Ham­mer Hor­ror pic­tures, and lat­er as Star Wars’ Grand Moff Tarkin. (Wil­frid Bram­bell, who plays two minor parts, would for his part be immor­tal­ized as Paul McCart­ney’s very clean grand­fa­ther in A Hard Day’s Night.) Though it got pro­duc­er-direc­tor Rudolph Carti­er death threats at the time — per­haps because Orwell’s implic­it indict­ment of a grub­by, dimin­ished post­war Britain hit too close to home — this adap­ta­tion of  Nine­teen Eighty-Four holds its own along­side the many made before and since. That’s true even now that its tit­u­lar year is decades behind us rather than decades ahead.

Relat­ed Con­tent:

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

Hear George Orwell’s 1984 Adapt­ed as a Radio Play at the Height of McCarthy­ism & The Red Scare (1953)

Hear a Radio Dra­ma of George Orwell’s 1984, Star­ring Patrick Troughton, of Doc­tor Who Fame (1965)

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

Rick Wakeman’s Prog-Rock Opera Adap­ta­tion of George Orwell’s 1984

David Bowie Dreamed of Turn­ing George Orwell’s 1984 Into a Musi­cal: Hear the Songs That Sur­vived the Aban­doned Project

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities, the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

A Gallery of 1,800 Gigapixel Images of Classic Paintings: See Vermeer’s Girl with the Pearl Earring, Van Gogh’s Starry Night & Other Masterpieces in Close Detail

Far be it from me, or any­one, to know the future, but sev­er­al signs point toward anoth­er sea­son or two of stay­ing indoors — and maybe putting trav­el plans on hold again. If, like me, you find your­self itch­ing to get away, maybe to final­ly make the jour­ney to see the art you’ve only seen in small-scale repro­duc­tions, don’t despair just yet. The art is com­ing to you, in ultra-high res­o­lu­tion, gigapix­el images from Google Cul­tur­al Insti­tute.

See extra­or­di­nary lev­els of detail in famous works of art like Ver­meer’s Girl with the Pearl Ear­ring and Van Gogh’s Star­ry Night. “So much of the beau­ty and pow­er of art lives in the details,” writes Google Cul­tur­al Insti­tute Engi­neer Ben St. John.

“You can only ful­ly appre­ci­ate the genius of artists like Mon­et or Van Gogh when you stand so close to a mas­ter­piece that your nose almost touch­es it.” This kind of inti­ma­cy is near­ly impos­si­ble to achieve in a crowd­ed gallery.

Google’s enor­mous art pho­tographs are, in some ways, supe­ri­or to obser­va­tion with the eye: “Zoom­ing into these images is the clos­est thing to walk­ing up to the real thing with a mag­ni­fy­ing glass.” Even when paint­ed on flat can­vas­es, works of art exist in three dimen­sions, and there’s still the mat­ter of col­or repro­duc­tion on your screen…. Yet the point remains: there’s no way you’d be able to get as close to Mon­et or Van Gogh’s work in per­son unless you were a con­ser­va­tor or maybe a muse­um guard.

Cre­at­ing these images has hith­er­to been an extreme­ly time-con­sum­ing affair that required the expert know-how of tech­ni­cians, a process that has ham­pered the wide adop­tion of gigapix­el images for the study of art. “In the first five years of the Google Cul­tur­al Insti­tute,” Google admits, “we’ve only been able to share about 200 gigapix­el images.” The process can now be auto­mat­ed, how­ev­er, expand­ing the gallery to 1800+ images and count­ing, with the inven­tion of a sophis­ti­cat­ed machine called the Art Cam­era:

A robot­ic sys­tem steers the cam­era auto­mat­i­cal­ly from detail to detail, tak­ing hun­dreds of high res­o­lu­tion close-ups of the paint­ing. To make sure the focus is right on each brush stroke, it’s equipped with a laser and a sonar that—much like a bat—uses high fre­quen­cy sound to mea­sure the dis­tance of the art­work. Once each detail is cap­tured, our soft­ware takes the thou­sands of close-up shots and, like a jig­saw, stitch­es the pieces togeth­er into one sin­gle image.

The tech­no­log­i­cal break­through inar­guably enhances our expe­ri­ence of art, whether we ever get to see these works in per­son, and it pre­serves a cul­tur­al lega­cy for pos­ter­i­ty. “Many of the works of our great­est artists are frag­ile and sen­si­tive to light and humid­i­ty,” Google Arts & Cul­ture notes. “With the Art Cam­era, muse­ums can share these price­less works with the glob­al pub­lic while they’re ensur­ing they’re pre­served for future gen­er­a­tions.”

They are pre­served in mul­ti­ple views that give the illu­sion of a three-dimen­sion­al expe­ri­ence, includ­ing a “street view” option that places view­ers inside the gallery and an aug­ment­ed real­i­ty app called Art Pro­jec­tor that “lets you see how art­works look in real size in front of you.” View­ing art this way goes miles beyond my art his­to­ry edu­ca­tion spent star­ing at the pages of Janson’s His­to­ry of Art, try­ing to imag­ine what it would be like if I could actu­al­ly see what was hap­pen­ing on the can­vas.

Projects like Google Arts & Cul­ture offer an entire­ly new kind of art edu­ca­tion by dig­i­tal­ly con­serv­ing hun­dreds of art­works that don’t tend to appear in text­books, sur­veys, or muse­um gift shops. Works, for exam­ple, like Joos van Craes­beeck­’s Hierony­mus Bosch-influ­enced The Temp­ta­tion of Saint Antho­ny, which show how seri­ous­ly Bosch’s con­tem­po­raries and fol­low­ers took his medieval “dia­b­leries”; and Kris­t­ian Zahrt­man­n’s 1894 paint­ing The Mys­te­ri­ous Wed­ding in Pis­toia. “Idolised” in his time, Zahrt­mann “man­aged to reju­ve­nate Dan­ish paint­ing in the ear­ly 20th cen­tu­ry” then sank into obscu­ri­ty. His work is now “the object of renewed inter­est — at the dawn of anoth­er new cen­tu­ry.”

While I hope our expe­ri­ence of art does not become pri­mar­i­ly vir­tu­al, we can be grate­ful for the oppor­tu­ni­ty to see — in ways we nev­er could before — the up-close hand­i­work of artists who can feel so far away from us even in the best of times. Enter the col­lec­tion here.

Relat­ed Con­tent: 

Google Puts Over 57,000 Works of Art on the Web

The Art Insti­tute of Chica­go Puts 44,000+ Works of Art Online: View Them in High Res­o­lu­tion

Down­load 586 Free Art Books from The Met­ro­pol­i­tan Muse­um of Art

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

An Animated History of Writing: From Ancient Egypt to Modern Writing Systems

He would be a very sim­ple per­son, and quite a stranger to the ora­cles of Thamus or Ammon, who should leave in writ­ing or receive in writ­ing any art under the idea that the writ­ten word would be intel­li­gi­ble or cer­tain. — Socrates

The trans­mis­sion of truth was at one time a face-to-face busi­ness that took place direct­ly between teacher and stu­dent. We find ancient sages around the world who dis­cour­aged writ­ing and priv­i­leged spo­ken dia­logue as the best way to com­mu­ni­cate. Why is that? Socrates him­self explained it in Plato’s Phae­drus, with a myth about the ori­gin of writ­ing. In his sto­ry, the Egypt­ian god Thoth devis­es the var­i­ous means of com­mu­ni­ca­tion by signs and presents them to the Egypt­ian god-king Thamus, also known as Ammon. Thamus exam­ines them, prais­ing or dis­parag­ing each in turn. When he gets to writ­ing, he is espe­cial­ly put out.

“O most inge­nious Theuth,” says Thamus (in Ben­jamin Jowett’s trans­la­tion), “you who are the father of let­ters, from a pater­nal love of your own chil­dren have been led to attribute to them a qual­i­ty which they can­not have; for this dis­cov­ery of yours will cre­ate for­get­ful­ness in the learn­ers’ souls, because they will not use their mem­o­ries; they will trust to the exter­nal writ­ten char­ac­ters and not remem­ber of them­selves. The spe­cif­ic which you have dis­cov­ered is an aid not to mem­o­ry, but to rem­i­nis­cence, and you give your dis­ci­ples not truth, but only the sem­blance of truth.”

Oth­er tech­nolo­gies of com­mu­ni­ca­tion like Incan khipu have the qual­i­ty of “embed­ded­ness,” says YouTu­ber Native­Lang above, in an ani­mat­ed his­to­ry of writ­ing that begins with the myth of “Thoth’s Pill.” That is to say, such forms are insep­a­ra­ble from the mate­r­i­al con­text of their ori­gins. Writ­ing is unique, fun­gi­ble, alien­able, and alien­at­ing. Its great­est strength — the abil­i­ty to com­mu­ni­cate across dis­tances of time and space — is also its weak­ness since it sep­a­rates us from each oth­er, requir­ing us to mem­o­rize com­plex sys­tems of signs and inter­pret an author’s mean­ing in their absence. Socrates crit­i­cizes writ­ing because “it will de-embed you.”

The irony of Socrates’ cri­tique (via Pla­to) is that “it comes to us via text,” notes Bear Skin Dig­i­tal. “We enjoy it and think about it pure­ly because it is record­ed in writ­ing.” What’s more, as Phae­drus says in response, Socrates’ sto­ry is only a sto­ry. “You can eas­i­ly invent tales of Egypt, or of any oth­er coun­try.” To which Socrates replies that a truth is a truth, no mat­ter who says it, or how we hap­pen to hear it. Is it so with writ­ing? Does its ambi­gu­i­ty ren­der it use­less? Are writ­ten works like orphans, as Socrates char­ac­ter­izes them? “If they are mal­treat­ed or abused, they have no par­ents to pro­tect them; and they can­not pro­tect or defend them­selves….”

It’s a lit­tle too late to decide if we’re bet­ter off with­out the writ­ten word, so many mil­len­nia after writ­ing grew out of pic­tographs, or “pro­to-writ­ing” and into ideo­graphs, logographs, rebus­es, pho­net­ic alpha­bets, and more. Watch the full ani­mat­ed his­to­ry of writ­ing above and, then, by all means, close your brows­er and go have a long con­ver­sa­tion with some­one face-to-face.

Relat­ed Con­tent:

How to Write in Cuneiform, the Old­est Writ­ing Sys­tem in the World: A Short, Charm­ing Intro­duc­tion

40,000-Year-Old Sym­bols Found in Caves World­wide May Be the Ear­li­est Writ­ten Lan­guage

A 4,000-Year-Old Stu­dent ‘Writ­ing Board’ from Ancient Egypt (with Teacher’s Cor­rec­tions in Red)

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

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