5 Animations Introduce the Media Theory of Noam Chomsky, Roland Barthes, Marshall McLuhan, Edward Said & Stuart Hall

We watch it hap­pen in real time, aghast as the media can­ni­bal­izes itself, turn­ing real­i­ty into a par­o­dy of the kind we laughed at in goofy dystopi­an sce­nar­ios from Back to the Future, The Simp­sonsIdioc­ra­cy. A brave new world of hyper­creduli­ty and mon­strous disin­gen­u­ous­ness arrived on our smart phones and TVs. It was gaudy and per­ni­cious and lied to us like we couldn’t trust our lying eyes. We saw real­i­ty TV main­lined into real­i­ty. The response was to shout, “Fake News,” a phrase almost imme­di­ate­ly redi­gest­ed and spun into flim­sy con­spir­a­cy the­o­ries. It now serves lit­tle pur­pose but to get the snake gnaw­ing its tail again.

How?, many won­dered in despair. Haven’t peo­ple read the the­o­ry? Noam Chom­sky, Mar­shall McLuhan, Stu­art Hall, Edward Said, Roland Barthes.… Didn’t we see them proven right time and again? But chances are if you know all these names, you’ve spent time in uni­ver­si­ty Eng­lish, Com­mu­ni­ca­tions, or Media Stud­ies depart­ments.

You’ve hung around hip book­stores and cof­feeshops in cities and puz­zled over crit­i­cal the­o­ry, pre­tend­ing, per­haps, to have read at least one of these writ­ers you had­n’t. You gave up your TV years ago and kept your kids away from screens (or told peo­ple you did). You fit, in oth­er words, a cer­tain pro­file, and while there’s noth­ing wrong with that, it was, in the scheme of things, a pret­ty nar­row niche, and an often pret­ty smug one at that.

Maybe aca­d­e­mics, crit­ics, and jour­nal­ists need to be bet­ter at talk­ing and lis­ten­ing to ordi­nary peo­ple? Maybe fash­ion­able waves of anti-intel­lec­tu­al­ism need to be resist­ed with almost reli­gious vig­or…? What­ev­er the solution(s) for mass media illit­er­a­cy, we can treat the video series here from Al Jazeera as a step in the right direc­tion. Called “Media The­o­rized: Read­ing Against the Grain,” the project takes as its sub­ti­tle a quote from Roland Barthes, the French philoso­pher and lit­er­ary crit­ic who dis­tilled cul­tur­al stud­ies into high­ly read­able essays, dis­sect­ing every­thing from wrestling to tourism to adver­tis­ing. Barthes showed how these gen­res con­sti­tute sym­bol­ic texts, just like roman­tic nov­els and moral­i­ty plays, but pur­port to show us unmedi­at­ed truth.

“Media The­o­rized” sur­veys five cul­tur­al crit­ics who have, in five dif­fer­ent ways, made sim­i­lar analy­ses of mass media. Mar­shall McLuhan famous­ly declared the medi­um as the mes­sage: its sig­nal insep­a­ra­ble from its noise; Noam Chom­sky demon­strat­ed how pop­u­lar con­sent is engi­neered by a nar­row set of shady spe­cial inter­ests with influ­ence over the media; Stu­art Hall showed how mass media manip­u­lates dis­cours­es of race, class, gen­der, and reli­gion to mis­rep­re­sent out­siders and mar­gin­al­ized peo­ple and keep them in their place in the social imag­i­nary; and Edward Said doc­u­ment­ed the long tra­di­tion of “Orientalism”—a total­iz­ing Euro-Amer­i­can dis­course that estranges, belit­tles, and dehu­man­izes whole coun­tries, cul­tures, and reli­gious com­mu­ni­ties.

While it’s impos­si­ble to do jus­tice to the rich­ness and depth of their argu­ments with quick sum­maries and pithy ani­ma­tion, what “Media The­o­rized” does well is to present this hand­ful of aca­d­e­mics as acces­si­ble and unique­ly rel­e­vant to our cur­rent sit­u­a­tion. This works espe­cial­ly well because the pre­sen­ters are peo­ple used to putting the­o­ry into prac­tice, com­mu­ni­cat­ing with the pub­lic, and cri­tiquing mass media. Activists and jour­nal­ists from all over the world, who have not only con­tributed short videos on YouTube, but thought­ful sup­ple­men­tary essays and inter­views at the “Media The­o­rized” site (which also includes high res­o­lu­tion posters from each video.) The project is an invi­ta­tion for each of us to take sev­er­al steps back and ask some high­ly per­ti­nent ques­tions about how and why the sto­ries we’re told get told, and for whose ben­e­fit.

Mil­lions of peo­ple have had enough and are demand­ing account­abil­i­ty from indi­vid­ual fig­ures in the media—a pos­i­tive devel­op­ment, to be sure, though it seems like too lit­tle too late. We need to under­stand the dam­age that’s been done, and con­tin­ues to be done, by the sys­tems mass media enable and sell. This series intro­duces “crit­i­cal tools” we can use in our “every­day encoun­ters” with such sales­man­ship.

Relat­ed Con­tent:

Mar­shall McLuhan, W.H. Auden & Buck­min­ster Fuller Debate the Virtues of Mod­ern Tech­nol­o­gy & Media (1971)

An Ani­mat­ed Intro­duc­tion to Noam Chomsky’s Man­u­fac­tur­ing Con­sent and How the Media Cre­ates the Illu­sion of Democ­ra­cy

Sci-Fi Author J.G. Bal­lard Pre­dicts the Rise of Social Media (1977)

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

Watch the First Chinese Animated Feature Film, Princess Iron Fan, Made Under the Strains of WWII (1941)


Note: To watch this film with sub­ti­tles, please click “cc” at the bot­tom of the video play­er.

When we talk about tra­di­tion­al­ly ani­mat­ed fea­ture films, we most often talk about Dis­ney in the West and Japan­ese ani­me in the East. But both Dis­ney ani­ma­tion and Japan­ese ani­ma­tion (from the stu­dio of the acclaimed Hayao Miyaza­ki or oth­ers) have their inspi­ra­tions as well as their fol­low­ers, and in between Dis­ney and Japan we find the ambi­tious 1941 Chi­nese pro­duc­tion Princess Iron Fan. Made under Japan­ese occu­pa­tion in the thick of the Sec­ond World War, the film took three years, 237 artists, and 350,000 yuan to make, pre­mier­ing as the very first ani­mat­ed fea­ture made in Chi­na. Now you can watch it free (with Eng­lish sub­ti­tles avail­able at the click of the “CC” icon) on Youtube.

Princess Iron Fan adapts one of the many sto­ries in Jour­ney to the West, the Ming-dynasty nov­el rec­og­nized as one of the Four Great Clas­si­cal Nov­els of Chi­nese lit­er­a­ture. In it, the tit­u­lar princess — or rather, a demon with the title of a princess whose “iron” fan, though mag­i­cal nev­er­the­less, is actu­al­ly made of banana leaves — duels the leg­endary Mon­key King.

Artis­ti­cal­ly fired up by a screen­ing of Dis­ney’s Snow White and the Sev­en Dwarfs in 1939, the film’s cre­ators Wan Guchan and Wan Laim­ing, known as the Wan Broth­ers, used a suite of tech­niques then sel­dom or nev­er seen in their home­land to bring the old tale to ani­mat­ed life, such as roto­scop­ing (trac­ing over live-action footage), bounc­ing-ball lyric sequences dur­ing musi­cal num­bers, and even col­or effects hand-drawn on top of the black-and-white ani­ma­tion.

Call­ing the pic­ture “an enor­mous achieve­ment in wartime film­mak­ing,” Ani­me: A His­to­ry author Jonathan Clements writes of its release the fol­low­ing year in Japan­ese cin­e­mas: “This is par­tic­u­lar­ly iron­ic, since the Wan broth­ers orig­i­nal­ly intend­ed it as a protest against the Japan­ese, seed­ing the film with images of ‘the bru­tal real­i­ty of the dai­ly vio­lence in a coun­try crip­pled by war.’ ” And just as Snow White moti­vat­ed the Wan Broth­ers to take ani­ma­tion to a high­er lev­el, so Princess Iron Fan moti­vat­ed a gen­er­a­tion of Japan­ese ani­ma­tors to do the same. Clements quotes Osamu Tezu­ka, cre­ator of Astro Boy and much else besides, on his own first view­ing of the film as a teenag­er, when he clear­ly under­stood it as  “a work of resis­tance.” But like all the most ded­i­cat­ed cre­ators, Tezu­ka could look beyond the Wan Broth­ers’ polit­i­cal chal­lenge to take on their much more impor­tant artis­tic one.

Princess Iron Fan will be added to our list of Ani­mat­ed Films, a sub­set of our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Relat­ed Con­tent:

The God­dess: A Clas­sic from the Gold­en Age of Chi­nese Cin­e­ma, Star­ring the Silent Film Icon Ruan Lingyu (1934)

An Epic Retelling of the Great Chi­nese Nov­el Romance of the Three King­doms: 110 Free Episodes and Count­ing

Illus­tra­tions for a Chi­nese Lord of the Rings in a Stun­ning “Glass Paint­ing Style”

The Ori­gins of Ani­me: Watch Free Online 64 Ani­ma­tions That Launched the Japan­ese Ani­me Tra­di­tion

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

Patti Smith, Umberto Eco & Richard Ford Give Advice to Young Artists in a Rollicking Short Animation


Note: There are a cou­ple brief not-safe-for-work moments in this film.

Patron­iz­ing, pon­der­ous, well-mean­ing, self-aggran­diz­ing, inco­her­ent… young artists are sub­ject­ed to a lot of unso­licit­ed advice, and not just from their par­ents.

But what hap­pens when a young artist active­ly seeks it out?

Daniel­la Shuh­man turned to the Louisiana Channel’s series, “Advice to the Young,” feast­ing on the col­lect­ed wis­dom of such heavy hit­ters as per­for­mance artist Mari­na Abramovic, author Umber­to Eco, artist Ola­fur Elias­son, and the mul­ti­tal­ent­ed God­moth­er of Punk, Pat­ti Smith in prepa­ra­tion for her final project at Jerusalem’s Beza­lel Acad­e­my of Arts and Design.

Her resul­tant short film, above, appears to be the work of a deliri­ous­ly aggro inner child, one with a keen bull­shit meter and an anar­chic sense of humor.

“The most impor­tant advice I have is to have fun,” coun­sels nov­el­ist Jonathan Franzen—a man who alleged­ly wrote The Cor­rec­tions while wear­ing earplugs, ear­muffs, and a blind­fold, then bust­ed on Oprah Win­frey when she chose it for for her Book Club.

Cue great spurts of ani­mat­ed arte­r­i­al blood.

At least Franzen both­ers to sound encour­ag­ing… much more so than Abramovic, or fel­low nov­el­ist Richard “Talk Your­self Out of It If You Pos­si­bly Can Because You’re Prob­a­bly Not Going to Be Very Good At It” Ford.

(Par­ents strug­gling to come up with tuition may be relieved to learn that Ford’s on leave from Colum­bia Uni­ver­si­ty this term.)

Mean­while, Shuh­man breaks for NSFW ter­ri­to­ry to visu­al­ize artist Eliasson’s advice, a move that would sure­ly please anoth­er Louisiana Chan­nel per­son­al­i­ty, car­toon­ist David Shrigley. Per­haps it can be his con­so­la­tion prize for not mak­ing the cut.

The pul­sat­ing repro­duc­tive organs aren’t entire­ly inap­pro­pri­ate. Lis­ten to Eliasson’s full inter­view to hear him equate mak­ing art with mak­ing the world. Now that’s the sort of advice that will put a young artist to work!

Some of the more gen­er­ous advice:

Build a good name, keep your name clean, don’t make com­pro­mis­es, don’t wor­ry about mak­ing a bunch of mon­ey or being suc­cess­ful.

Don’t be embar­rassed about what excites you.

If you are doing some­thing weird that every­body hates, that might be some­thing worth look­ing into and worth inves­ti­gat­ing.

Make your own way in the world. Wrap up warm. Eat prop­er­ly, sen­si­bly. Don’t smoke and phone your mom.

We love imag­in­ing the sort of unfet­tered advice Shuh­man will one day be in a posi­tion to dis­pense.

You can see some of her post grad­u­a­tion illus­tra­tion work on her Flickr page.

Relat­ed Con­tent:

21 Artists Give “Advice to the Young:” Vital Lessons from Lau­rie Ander­son, David Byrne, Umber­to Eco, Pat­ti Smith & More

Walt Whit­man Gives Advice to Aspir­ing Young Writ­ers: “Don’t Write Poet­ry” & Oth­er Prac­ti­cal Tips (1888)

Great Film­mak­ers Offer Advice to Young Direc­tors: Taran­ti­no, Her­zog, Cop­po­la, Scors­ese, Ander­son, Felli­ni & More

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

Watch Animated Introductions to 13 Classic Authors: Kafka, Austen, Dostoevsky, Dickens & Many More

Pop­u­lar inde­pen­dent philoso­pher Alain de Bot­ton has been pro­vid­ing mini-intro­duc­tions to aca­d­e­m­ic sub­jects for sev­er­al years now through his School of Life. These take the form of ani­mat­ed pré­cis of the life and work of a hand­ful of promi­nent authors who might be con­sid­ered rep­re­sen­ta­tive, if not essen­tial, to the dis­ci­pline. In phi­los­o­phy, we have such indis­pens­able fig­ures as Pla­to, Rene Descartes, and Immanuel Kant. In polit­i­cal the­o­ry, we have Adam Smith, John Rawls, Karl Marx. Wher­ev­er we land—conservative, lib­er­al, or radical—we end up inter­act­ing with such thinkers. When it comes to the gen­er­al cat­e­go­ry of “Lit­er­a­ture,” how­ev­er, it seems to me it should be a bit more dif­fi­cult to choose only a few fig­ure­heads.

For a good part of Euro­pean his­to­ry, most peo­ple couldn’t read the lan­guages they spoke, but even those who could were hard­ly con­sid­ered lit­er­ate. This dis­tinc­tion was reserved for elites with clas­si­cal edu­ca­tions who read Latin and usu­al­ly Greek. Lit­er­a­ture meant Vir­gil, Ovid, Horace, Homer…. Even after the Ref­or­ma­tion and the spread of lit­er­a­cy in “vul­gar” tongues, the dis­dain for com­mon tongues remained. The rad­i­cal­ism of Dante and lat­er Cer­vantes was to write great lit­er­a­ture in their nation­al lan­guages. Dur­ing the 18th cen­tu­ry, the nov­el was often con­sid­ered pri­mar­i­ly mid­dle class women’s enter­tain­ment, and in much of the 19th, a pop­u­lar diver­sion rarely wor­thy of the high­est crit­i­cal appraisal.

The 20th cen­tu­ry brought not only mod­ernist rev­o­lu­tions but social rev­o­lu­tions that opened doors for women voic­es and writ­ers pre­vi­ous­ly rel­e­gat­ed to the mar­gins. In our cur­rent age, a diver­si­ty of writ­ers now firm­ly occu­py the cen­ter of cul­ture. The oughts were dom­i­nat­ed by Junot Diaz’s Pulitzer Prize-win­ning The Brief Won­drous Life of Oscar Wao, for exam­ple. This year’s Pulitzer win­ners include Col­son White­head and poet Tye­him­ba Jess. Nobel and Pulitzer win­ner Toni Mor­ri­son just swept up anoth­er award from the Amer­i­can Acad­e­my of Arts & Sci­ences. This is not to men­tion mul­ti­ple-award-win­ning inter­na­tion­al writ­ers like Derek Wal­cott, Gabriel Gar­cia Mar­quez, Chi­ma­man­da Ngozi Adichie.… Ven­er­a­ble west­ern lit­er­ary tra­di­tions have become glob­al in com­po­si­tion.

But in every peri­od of lit­er­ary his­to­ry, inter­na­tion­al writ­ers inter­act­ed, cor­re­spond­ed, influ­enced, and pla­gia­rized each oth­er. There is no sin­gle line of descent through the his­to­ry of lit­er­a­ture, no sin­gu­lar impe­r­i­al sto­ry that dom­i­nates its pro­duc­tion and recep­tion. Its loca­tion varies from age to age, its fam­i­lies are mas­sive and sprawl­ing, loose­ly con­nect­ed at the edges, but some­times only very loose­ly. Per­haps it is a tes­ta­ment to the patri­cian con­ser­vatism of phi­los­o­phy that it remains a field dom­i­nat­ed by respons­es to dead great men. Lit­er­a­ture has proven much more dynam­ic. De Botton’s choic­es in his intro­duc­to­ry video series on lit­er­a­ture do not quite reflect this dynamism. Why Voltaire and not, well, Cer­vantes, gen­er­al­ly con­sid­ered for cen­turies the father of the mod­ern nov­el form? Why no Faulkn­er, Gertrude Stein, Haru­ki Muraka­mi, or Toni Mor­ri­son? No Allen Gins­berg, Mar­garet Atwood, James Bald­win?

These authors and many oth­ers may sure­ly be to come. And we should bear in mind the source: not only is de Bot­ton a pop philoso­pher first and crit­ic sec­on­dar­i­ly, but he is also pro­mot­ing a schol­ar­ly approach to self-help. The authors he choos­es, there­fore, all have life lessons to impart of the kind de Bot­ton believes can help us be hap­pi­er, nicer peo­ple who have bet­ter rela­tion­ships. Charles Dick­ens, at the top, for exam­ple, teach­es us to sym­pa­thize with oth­ers and to care about “seri­ous things.” Jane Austen want­ed us to be “bet­ter and wis­er,” and her nov­els offer read­ers a course in per­son­al devel­op­ment. From the exis­ten­tial bleak­ness of Fyo­dor Dos­toyevsky, we can draw life lessons about hope and redemp­tion in the midst of human fail­ure. Even the claus­tro­pho­bic night­mares of Franz Kaf­ka have their util­i­ty as “redemp­tive, con­sol­ing art.” De Bot­ton large­ly relies on bio­graph­i­cal crit­i­cism and strays quite a ways from received inter­pre­ta­tions.

His casu­al approach to lit­er­a­ture as a didac­tic tool of per­son­al bet­ter­ment has the hall­marks of a very Vic­to­ri­an out­look, with both the draw­backs and the ben­e­fits such a view entails. While the School of Life series may have a nar­row view of who pro­duces art, cul­ture, and phi­los­o­phy, it also has a com­pelling argu­ment to make that such things mat­ter and mat­ter great­ly. The human­i­ties need all the help they can get, and de Bot­ton seems to argue that we need them more than ever as well. Most read­ers of Open Cul­ture, I imag­ine, would sure­ly agree. See de Botton’s full series, includ­ing such prac­ti­cal writ­ers as James Joyce, Mar­cel Proust, George Orwell, and Leo Tol­stoy, at the School of Life YouTube playlist.

Relat­ed Con­tent:

Watch Ani­mat­ed Intro­duc­tions to 25 Philoso­phers by The School of Life: From Pla­to to Kant and Fou­cault

6 Polit­i­cal The­o­rists Intro­duced in Ani­mat­ed “School of Life” Videos: Marx, Smith, Rawls & More

Alain de Bot­ton Shows How Art Can Answer Life’s Big Ques­tions in Art as Ther­a­py

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

138 Short Animated Introductions to the World’s Greatest Ideas: Plato, Michel Foucault, Simone de Beauvoir & More

The Open Cul­ture audi­ence, by my esti­ma­tion, divides into two basic groups: those who’ve read the col­lect­ed works of the likes of Simone de Beau­voir, Michel Fou­cault, and Pla­to, and those who’d like to. Whichev­er body of oft-ref­er­enced ideas you’ve been want­i­ng to dig deep into your­self, get­ting a brief, con­cept-dis­till­ing primer before­hand can make the task eas­i­er, improv­ing your under­stand­ing and abil­i­ty to con­tex­tu­al­ize the orig­i­nal texts when you get around to them. Online edu­ca­tion com­pa­ny Macat has pro­duced 138 such primers in the form of ani­mat­ed videos freely avail­able on YouTube which can put you in the right frame of mind to study a vari­ety of ideas in lit­er­a­ture, eco­nom­ics, soci­ol­o­gy, pol­i­tics, his­to­ry, and phi­los­o­phy.

De Beau­voir, in Macat’s analy­sis, argued in The Sec­ond Sex that “the views of indi­vid­u­als are social­ly and cul­tur­al­ly pro­duced. Fem­i­nin­i­ty is not inher­ent,” but a soci­etal mech­a­nism long used “to keep men dom­i­nant.”

Accord­ing to their video on Fou­cault’s Dis­ci­pline and Pun­ish, that famous book “explores the evo­lu­tion of pow­er since the Mid­dle Ages,” cul­mi­nat­ing in the argu­ment that “mod­ern states have moved away from explor­ing their author­i­ty phys­i­cal­ly to enforc­ing it psy­cho­log­i­cal­ly,” a phe­nom­e­non exem­pli­fied as much by late 18th- and ear­ly 19th-cen­tu­ry philoso­pher Jere­my Ben­tham’s Panop­ti­con as by mod­ern closed-cir­cuit tele­vi­sion urban omni-sur­veil­lance (a tech­nol­o­gy now spread far beyond the infa­mous­ly CCTV-zeal­ous Lon­don all the way to Seoul, where I live). In The Repub­lic, Pla­to asks more basic ques­tions about soci­ety: “What would an ide­al state look like, and how would it work?”

For that ancient Greek, says the video’s nar­ra­tor, “the ide­al soci­ety offered the guar­an­tee of jus­tice and would be ruled over not by a tyrant, but by an all-pow­er­ful philoso­pher-king.” Whether or not that strikes you as an appeal­ing prospect, or indeed whether you agree with de Beau­voir and Fou­cault’s bold propo­si­tions, you stand to sharp­en your mind by engag­ing with these and oth­er influ­en­tial ideas, includ­ing (as cov­ered in Macat’s oth­er three- to four-minute analy­ses) those of Machi­avel­li, David HumeEdward Said, and Thomas Piket­ty. “Crit­i­cal think­ing is about to become one of the most in-demand set of skills in the glob­al jobs mar­ket,” insists Macat’s mar­ket­ing. “Are you ready?” Whether or not you’ll ever ref­er­ence these thinkers on the job, prepar­ing your­self to read them with an active mind will put you on the fast track to the exam­ined life.

You can find the com­plete list of ani­ma­tions here.

Relat­ed Con­tent:

Free Online Phi­los­o­phy Cours­es

47 Ani­mat­ed Videos Explain the His­to­ry of Ideas: From Aris­to­tle to Sartre

Plato’s Cave Alle­go­ry Ani­mat­ed Mon­ty Python-Style

An Ani­mat­ed Intro­duc­tion to the Fem­i­nist Phi­los­o­phy of Simone de Beau­voir

Watch Ani­mat­ed Intro­duc­tions to 25 Philoso­phers by The School of Life: From Pla­to to Kant and Fou­cault

Edward Said Recalls His Depress­ing Meet­ing With Sartre, de Beau­voir & Fou­cault (1979)

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.

Iggy Pop Sings Edith Piaf’s “La Vie En Rose” in an Artfully Animated Video

It’s been cov­ered by every­one from Daffy Duck to Grace Jones, from Pas­cal of Bol­ly­wood to a ukulele-strum­ming Madon­na

It’s graced the sound­tracks of dozens of films, and pro­vid­ed the title for at least two more: the recent Edith Piaf bio-pic and an award win­ning French fea­ture about a pre-ado­les­cent trans­gen­der girl…

Its title has been hijacked for rose-col­ored mem­oirs, beer bot­tle labels, an arti­cle about women in board­rooms

And now the above love sto­ry, set on the Pont des Art, star­ring an anthro­po­mor­phic rose and a long tall stick of beef jerky bear­ing a sus­pi­cious resem­blance to Iggy Pop.

The ani­mat­ed Iggy stalks across toward his lady love with the stiff­ness of a White Walk­er, but it’s unde­ni­ably mov­ing when this bio­log­i­cal­ly ill-matched cou­ple begins to dance in a swirl of green and red leaves sig­ni­fy­ing… what?

The imper­ma­nence of romance? (The pad­locks which star­ry eyed cou­ples affixed to the Pont des Art were uncer­e­mo­ni­ous­ly removed a few years ago…)

The imper­ma­nence of icon­ic pop stars?

The thorny per­sis­tence of vision­ary artists in a con­sumer dri­ven econ­o­my?

Ah well, the lyrics have always been a bit open to inter­pre­ta­tion, but the sen­ti­ment is eter­nal.

Relat­ed Con­tent:

Watch Édith Piaf Sing Her Most Famous Songs: “La Vie en Rose,” “Non, Je Regrette Rien” & More

Iggy Pop Reads Walt Whit­man in Col­lab­o­ra­tions With Elec­tron­ic Artists Alva Noto and Tar­wa­ter

Iggy Pop Reads Edgar Allan Poe’s Clas­sic Hor­ror Sto­ry, “The Tell-Tale Heart”

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

The Origins of Anime: Watch Free Online 64 Animations That Launched the Japanese Anime Tradition

Japan­ese ani­ma­tion has a way of seem­ing per­pet­u­al­ly new and dar­ing, but it now goes back at least a cen­tu­ry. Hav­ing carved out its own aes­thet­ic and intel­lec­tu­al space in world cul­ture, ani­me (even for­eign­ers who’ve nev­er watched so much as a minute of it know the Japan­ese term) con­tin­ues to gen­er­ate a dis­tinc­tive kind of excite­ment in its view­ers. That goes for rel­a­tive­ly recent fea­tures that have already attained clas­sic sta­tus, like the lush, simul­ta­ne­ous­ly real­is­tic and fan­tas­ti­cal works of Hayao Miyaza­ki, the dark­er, deep­er visions like Mamoru Oshi­i’s Ghost in the Shell, and the diver­si­ty of works in between. But how did those qual­i­ties man­i­fest in the very ear­li­est ani­me? We can now eas­i­ly see for our­selves, thanks to the selec­tion of 64 Japan­ese ani­mat­ed film clas­sics made freely avail­able online, as a cel­e­bra­tion of the cen­te­nary of the form, by Japan’s Nation­al Film Archive.

“The most excit­ing of these are the two ear­li­est extant ani­me The Dull Sword (Namaku­ra Gatana, 1917) and Urashima Tarō (1918),” writes Nishika­ta Film Review’s Cathy Munroe Hotes, “films which were con­sid­ered lost until copies were mirac­u­lous­ly dis­cov­ered in an antique shop in Osa­ka in 2008.  As the vast major­i­ty of pre-war films have been lost due to nat­ur­al dis­as­ter, war, and gen­er­al neglect, each of these 64 films is an impor­tant glimpse into ear­ly ani­me his­to­ry and ear­ly 20th cen­tu­ry Japan­ese cul­ture.”

You can also browse the Nation­al Film Archive’s online col­lec­tion of ear­ly ani­ma­tion by direc­tor. Watch­ing the works of cer­tain espe­cial­ly pro­lif­ic ones like Noburō Ōfu­ji and Yasu­ji Mura­ta (whose 1929 The Old Man’s Lump Removed, not avail­able in the col­lec­tion, appears above), you might come away con­vinced that, even in its first decades, Japan­ese ani­ma­tion had devel­oped its auteur cul­ture.

The move­ment (which some­times bare­ly qual­i­fies as such) and sound (if any) in some of these shorts could hard­ly impress today, at least on a tech­ni­cal lev­el. Nev­er­the­less, those of us who’ve felt the excite­ment of the best of ani­me will rec­og­nize in the pre­sen­ta­tion of the images them­selves — in its dynamism, its humor, its cre­ativ­i­ty — the spe­cial ani­mat­ing spir­it, as it were, that first sparked our inter­est. Whether the some­times slap­dash likes of Speed Rac­erRobot­ech, or Kim­ba the White Lion, which intro­duced gen­er­a­tions of West­ern­ers to ani­me in the 1960s, 70s, and 80s, real­ly marked that much of an improve­ment on crude pro­duc­tion of, say, Murata’s My Ski Trip from 1930 remains open to debate, but through them all we can trace the devel­op­ment of the style and sen­si­bil­i­ty that, to this day, no ani­ma­tion but the Japan­ese vari­ety has tru­ly mas­tered.

Enter the Nation­al Film Archive ani­me col­lec­tion here.

(NOTE: the Nation­al Film Archive assures us that the Eng­lish ver­sion of the site “will be avail­able in a month or two,” but you can find Eng­lish-sub­ti­tled films there even now.)

via coudal.com

Relat­ed Con­tent:

Ear­ly Japan­ese Ani­ma­tions: The Ori­gins of Ani­me (1917–1931)

How the Films of Hayao Miyaza­ki Work Their Ani­mat­ed Mag­ic, Explained in 4 Video Essays

The Phi­los­o­phy, Sto­ry­telling & Visu­al Cre­ativ­i­ty of Ghost in the Shell, the Acclaimed Ani­me Film, Explained in Video Essays

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 Philosophy, Storytelling & Visual Creativity of Ghost in the Shell, the Acclaimed Anime Film, Explained in Video Essays

Ghost in the Shell is not in any sense an ani­mat­ed film for chil­dren,” wrote Roger Ebert twen­ty years ago. “Filled with sex, vio­lence and nudi­ty (although all rather styl­ized), it’s anoth­er exam­ple of ani­me, ani­ma­tion from Japan aimed at adults.” Now, when no crit­ic any longer needs to explain the term ani­me to West­ern read­ers, we look back on Ghost in the Shell (1995) as one of the true mas­ter­pieces among Japan­ese ani­mat­ed fea­ture films, mature not just in its con­tent but in its form. Evan Puschak, bet­ter known as the Nerd­writer, takes a look at how it express­es its philo­soph­i­cal themes through its still-strik­ing cyber­punk set­ting in his video essay “Iden­ti­ty in Space.”

Puschak first high­lights the pres­ence (in the mid­dle of this “sci-fi action thriller” about the hunt for a want­ed hack­er turned self-aware arti­fi­cial intel­li­gence) of an action-free inter­lude: a “three minute and twen­ty-ish sec­ond-long scene” con­sist­ing of noth­ing but “34 gor­geous, exquis­ite­ly detailed atmos­pher­ic shots of a future city in Japan that’s mod­eled after Hong Kong.”

Its plot-sus­pend­ing visu­al explo­ration of the film’s Blade Run­ner-esque urban space of “a chaot­ic mul­ti­cul­tur­al future city dom­i­nat­ed by the inter­sec­tions of old and new struc­tures, con­nect­ed by roads, canals, and tech­nol­o­gy,” empha­sizes that “spaces, like iden­ti­ties, are con­struct­ed. Though space often feels neu­tral or giv­en, like we could move any­where with­in it, our move­ments, our activ­i­ties, our life, is always lim­it­ed by the way space is pro­duced.”

Just as all of Ghost in the Shell’s char­ac­ters exist in space, the main ones also exist in cyber­net­ic bod­ies, regard­ing their iden­ti­ties as stored in their effec­tive­ly trans­plantable brains all con­nect­ed over a vast infor­ma­tion net­work. The half-hour-long analy­sis from Ani­meEv­ery­day just above gets into the philo­soph­i­cal dilem­ma this presents to the film’s pro­tag­o­nist, the cyborg police offi­cer Motoko Kusana­gi, exam­in­ing in depth sev­er­al of the scenes that — through dia­logue, imagery, sym­bol­ism, or sub­tle com­bi­na­tions of the three that view­ers might not catch the first time around — illu­mi­nate the sto­ry’s cen­tral ques­tions about the nature of man, the nature of machine, and the nature of what emerges when the two inter­sect.

Film Her­ald’s briefer expla­na­tion of Ghost in the Shell (which con­tains poten­tial­ly NSFW images) points to three main themes: iden­ti­ty, Carte­sian dual­ism, and evo­lu­tion, all con­cepts that come into ques­tion — or at least demand a thor­ough revi­sion — when the bound­ary between the nat­ur­al and the syn­thet­ic blurs to the film’s imag­ined extent. “My intu­ition told me that this sto­ry about a futur­is­tic world car­ried an imme­di­ate mes­sage for our present world,” said direc­tor Mamoru Oshii, and now, more than two decades lat­er, Hol­ly­wood has even got around to remak­ing it in a live-action ver­sion star­ring Scar­lett Johans­son in the Kusana­gi role. That does pro­vides a chance to update some of the now-dat­ed-look­ing tech­nol­o­gy seen in the ani­mat­ed orig­i­nal, but there’s no improv­ing on its artistry.

Relat­ed Con­tent:

Blade Run­ner Spoofed in Three Japan­ese Com­mer­cials (and Gen­er­al­ly Loved in Japan)

Ear­ly Japan­ese Ani­ma­tions: The Ori­gins of Ani­me (1917–1931)

How the Films of Hayao Miyaza­ki Work Their Ani­mat­ed Mag­ic, Explained in 4 Video Essays

The Matrix: What Went Into The Mix

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.

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