The Triumphant Night When a Teacher Saved His Students from a Motorcycle Gang: A True, Hand-Animated Story

“Sur­vival of the fittest, this still exists even today. If you’re weak, peo­ple pick on you, they take advan­tage. And if you don’t respond to what they do, they will con­tin­u­al­ly pick on you. You have to fright­en them and attack first.”

Those strong words come from Ralph Whims, a teacher who, one night back in 1973, agreed to chap­er­one a school dance in a church base­ment. It was a pret­ty ordi­nary affair, until a 20-mem­ber bik­er gang barged in, unin­vit­ed, and start­ed harass­ing the kids. What to do? Retreat? Or step for­ward and restore order? That’s the sto­ry, appar­ent­ly all true, told by the short ani­ma­tion, The Chap­er­one, cre­at­ed by Fras­er Munden. (His own father once had Ralph Whims as an ele­men­tary school teacher in Mon­tre­al.) This empow­er­ing short film has been screened at 70 film fes­ti­vals and won 25 awards. You can get more back­sto­ry on the film by read­ing an inter­view with the direc­tor here.

The Chap­er­one will be added to the Ani­ma­tion sec­tion of our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

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:

James Joyce Picked Drunk­en Fights, Then Hid Behind Ernest Hem­ing­way; Hem­ing­way Called Joyce “The Great­est Writer in the World”

10 Rules for Stu­dents and Teach­ers Pop­u­lar­ized by John Cage

Hunter S. Thomp­son Gets Con­front­ed by The Hell’s Angels: Where’s Our Two Kegs of Beer? (1967)

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An Animated Introduction to the Feminist Philosophy of Simone de Beauvoir

How influ­en­tial are the writ­ings of Simone de Beau­voir? So influ­en­tial that even the rushed, by all accounts shod­dy first Eng­lish trans­la­tion (exe­cut­ed by a zool­o­gist not espe­cial­ly acquaint­ed with phi­los­o­phy, and only some­what more so with the French lan­guage) of her book Le deux­ième sexe became, in 1953, The Sec­ond Sex. Though not prop­er­ly trans­lat­ed until 2009, it nev­er­the­less pro­vid­ed the foun­da­tion for mod­ern fem­i­nist thought in the West. But what, if we can ask this ques­tion sure­ly at least a cou­ple of “waves” of fem­i­nism lat­er, did de Beau­voir, born 109 years ago today, actu­al­ly think?

She thought, as the Har­ry Shear­er-nar­rat­ed His­to­ry of Ideas ani­ma­tion from the BBC and Open Uni­ver­si­ty above puts it, that “a woman isn’t born a woman, rather she becomes one,” mean­ing that “there is no way women have to be, no giv­en fem­i­nin­i­ty, no ide­al to which all women should con­form.”

The basic bio­log­i­cal facts aside, “what it is to be a woman is social­ly con­struct­ed, and large­ly by males at that. It is through oth­er peo­ple’s expec­ta­tions and assump­tions that a woman becomes ‘fem­i­nine,’ ” strug­gling to meet male-defined stan­dards of beau­ty, act­ing like noth­ing more than “pas­sive objects” in soci­ety, and in the fem­i­nist view, often wast­ing their lives in so doing.

A bold dec­la­ra­tion, espe­cial­ly at the time. But de Beau­voir’s belief “that women are fun­da­men­tal­ly free to reject male stereo­types of beau­ty and attrac­tive­ness, and to become more equal as a result” basi­cal­ly aligned with the exis­ten­tial­ist move­ment then ris­ing up through the zeit­geist. (Demon­strat­ing that the philo­soph­i­cal extends to the per­son­al, she spent much of her life in an open rela­tion­ship with her fel­low exis­ten­tial­ist icon Jean-Paul Sartre.) Yet it has­n’t real­ly gone stale, and has indeed proven adapt­able to var­i­ous dif­fer­ent inter­pre­ta­tions, eras, and con­texts — includ­ing, as we can see in the 8‑Bit Phi­los­o­phy video above, video games.

“This is Samus, defend­er of the galaxy,” says its nar­ra­tor, intro­duc­ing the space-suit­ed pro­tag­o­nist of the clas­sic Nin­ten­do game Metroid. “For those of you that don’t know, Samus is a woman.” This fact, revealed only after the defeat of the final boss, jolt­ed the gamers of the day. Metroid came out in 1986, just months after de Beau­voir’s death, and it came out onto a video-gam­ing land­scape where play­er char­ac­ters’ male­ness went with­out say­ing, where “man is a sav­ior and the fem­i­nine is a damsel in dis­tress. Man is a sub­ject where­as woman is the object of pos­ses­sion.” But to de Beau­voir’s mind, “a fun­da­men­tal ambi­gu­i­ty marks the fem­i­nine being,” leav­ing women — of any coun­try, of any time, or of actu­al or dig­i­tal real­i­ty — much greater free­dom to define them­selves than they may know.

Relat­ed Con­tent:

Simone de Beau­voir & Jean-Paul Sartre Shoot­ing a Gun in Their First Pho­to Togeth­er (1929)

Pho­tos of Jean-Paul Sartre & Simone de Beau­voir Hang­ing with Che Gue­vara in Cuba (1960)

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

The Fem­i­nist The­o­ry of Simone de Beau­voir Explained with 8‑Bit Video Games (and More)

A His­to­ry of Ideas: Ani­mat­ed Videos Explain The­o­ries of Simone de Beau­voir, Edmund Burke & Oth­er Philoso­phers

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.

A Joan Miró-Inspired Animation of Federico García Lorca’s Poem, “Romance Sonámbulo”

What tod­dler is trans­fixed by a poem of trag­i­cal­ly thwart­ed desire?

Thou­sands of them, thanks to “The Sleep­walk­er,” ani­ma­tor Theodore Ushev’s cre­ative inter­pre­ta­tion of Fed­eri­co Gar­cía Lor­ca’s poem, “Romance Sonám­bu­lo.”

Ushev starts by scrap­ping the words, in favor of a pure­ly visu­al lan­guage that draws heav­i­ly on the work of Lorca’s con­tem­po­rary, sur­re­al­ist painter Joan Miró.

Would Lor­ca have approved?

Pos­si­bly. He had great admi­ra­tion for Miró, whose paint­ings he declared “the purest of all images” in a pub­lic lec­ture on mod­ern art at Grenada’s Athenaeum:

They come from dream, from the cen­ter of the soul, there where love is made flesh and incred­i­ble breezes of dis­tant sounds blow.

Ani­ma­tor Ushev is anoth­er who’s put a lot of stock in dreams:

I want­ed to cre­ate a joy­ful film, that makes the pub­lic hap­py – inex­plic­a­bly hap­py. The sur­re­al­ist move­ment was a play, a game itself. I often start my mas­ter­class­es with the quo­ta­tion, “The life is a dream (and every­thing is a game).” It is a mod­i­fied ver­sion of the roman­tic belief of anoth­er Span­ish writer – Pedro Calderón de la Bar­ca. This lit­tle film can be seen as such – an alle­go­ry over the joy and mys­tery of life.

His take may con­fuse those who’ve been debat­ing the orig­i­nal poem’s far-from-joy­ful mean­ing.

There are rec­og­niz­able forms … Lorca’s “gyp­sy girl,” for instance.

What’s going on?

Ask a tod­dler what’s he or she sees.

A wound­ed con­tra­band run­ner drag­ging him­self back to his for­bid­den lady love?

A grief-strick­en Juli­et throw­ing her­self in a cis­tern?

More like­ly, danc­ing, and lots of it, thanks to the irre­sistible score — Bul­gar­i­an musi­cian Kot­tarashky’s “Opa Hey.”

(Ushev made a con­scious deci­sion to expand the gyp­sy theme beyond Lorca’s native Andalucía to the Balkan region.)

“Romance Sonám­bu­lo”

Green, how I want you green.

Green wind. Green branch­es.

The ship out on the sea

and the horse on the moun­tain. 

With the shade around her waist 

she dreams on her bal­cony, 

green flesh, her hair green, 

with eyes of cold sil­ver. 

Green, how I want you green. 

Under the gyp­sy moon, 

all things are watch­ing her 

and she can­not see them.

Green, how I want you green. 

Big hoar­frost stars 

come with the fish of shad­ow 

that opens the road of dawn. 

The fig tree rubs its wind 

with the sand­pa­per of its branch­es, 

and the for­est, cun­ning cat, 

bris­tles its brit­tle fibers. 

But who will come? And from where? 

She is still on her bal­cony 

green flesh, her hair green, 

dream­ing in the bit­ter sea.

—My friend, I want to trade 

my horse for her house, 

my sad­dle for her mir­ror, 

my knife for her blan­ket. 

My friend, I come bleed­ing 

from the gates of Cabra.

—If it were pos­si­ble, my boy, 

I’d help you fix that trade. 

But now I am not I, 

nor is my house now my house.

—My friend, I want to die

decent­ly in my bed. 

Of iron, if that’s pos­si­ble, 

with blan­kets of fine cham­bray. 

Don’t you see the wound I have 

from my chest up to my throat?

—Your white shirt has grown 

thirsty dark brown ros­es. 

Your blood oozes and flees a

round the cor­ners of your sash. 

But now I am not I, 

nor is my house now my house.

—Let me climb up, at least, 

up to the high bal­conies; 

Let me climb up! Let me, 

up to the green bal­conies. 

Rail­ings of the moon 

through which the water rum­bles.

Now the two friends climb up, 

up to the high bal­conies.

Leav­ing a trail of blood. 

Leav­ing a trail of teardrops. 

Tin bell vines

were trem­bling on the roofs.

A thou­sand crys­tal tam­bourines 

struck at the dawn light.

Green, how I want you green, 

green wind, green branch­es. 

The two friends climbed up. 

The stiff wind left 

in their mouths, a strange taste 

of bile, of mint, and of basil 

My friend, where is she—tell me—

where is your bit­ter girl?

How many times she wait­ed for you! 

How many times would she wait for you, 

cool face, black hair, 

on this green bal­cony! 

Over the mouth of the cis­tern

the gyp­sy girl was swing­ing, 

green flesh, her hair green, 

with eyes of cold sil­ver. 

An ici­cle of moon

holds her up above the water. 

The night became inti­mate 

like a lit­tle plaza.

Drunk­en “Guardias Civiles”

were pound­ing on the door. 

Green, how I want you green. 

Green wind. Green branch­es. 

The ship out on the sea. 

And the horse on the moun­tain.

Read “Romance Sonám­bu­lo” in the orig­i­nal Span­ish here

Read an inter­view with ani­ma­tor Ushev here.

Relat­ed Con­tent:

Pat­ti Smith Reads Fed­eri­co Gar­cia Lorca’s “Lit­tle Vien­nese Waltz” in New York City

Hear Jorge Luis Borges Read 30 of His Poems (in the Orig­i­nal Span­ish)

Watch Ani­ma­tions of Two Ita­lo Calvi­no Sto­ries: “The False Grand­moth­er” and “The Dis­tance from the Moon”

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

Franz Kafka’s Existential Parable “Before the Law” Gets Brought to Life in a Striking, Modern Animation

“Before the law sits a gate­keep­er. To this gate­keep­er comes a man from the coun­try who asks to gain entry into the law. But the gate­keep­er says that he can­not grant him entry at the moment. The man thinks about it and then asks if he will be allowed to come in lat­er on. ‘It is pos­si­ble,’ says the gate­keep­er, ‘but not now.’ ” So begins Franz Kafka’s “Before the Law,” a short sto­ry first pub­lished in 1915 but still res­o­nant just over a cen­tu­ry lat­er.

It takes no great inti­ma­cy with the work of the man who also wrote the likes of “The Meta­mor­pho­sis” and The Cas­tle, which ulti­mate­ly drove his name into the lex­i­con as a byword for absurd­ly intran­si­gent bureau­cra­cy and the irony of strug­gling against it, to fig­ure out whether the man ever does get to see the law. Most read­ers now first encounter the text of “Before the Law” when they read a priest telling it to Josef K, pro­tag­o­nist of Kafka’s posthu­mous­ly pub­lished 1925 nov­el The Tri­al. Some see it before they read it in the form of the pin­screen ani­ma­tion (by Alexan­der Alex­eieff and Claire Park­er, the mas­ters of that recher­ché art) that pre­cedes Orson Welles’ polar­iz­ing cin­e­mat­ic adap­ta­tion of the book.

A few years ago, the Barcelona-based ani­ma­tor Alessan­dro Nov­el­li cre­at­ed his own update of the para­ble, The Guardian. Using a mix­ture of two- and three-dimen­sion­al ani­ma­tion in a stark, line-drawn-look­ing black and white, it envi­sions the man (sport­ing a thor­ough­ly mod­ern beard and pair of severe­ly tapered pants) and his jour­ney through moun­tains, woods, and cities to the gate. Once he reach­es it, his life­long stand­off with the gate­keep­er opens up a num­ber of unex­pect­ed visu­al realms, tak­ing us atop a chess­board, inside an alarm clock, beside falling domi­nos, deep under­wa­ter, and up into the night sky.

Unlike Alex­eieff and Park­er’s straight adap­ta­tion, The Guardian extends the sto­ry: Kafka’s stern sen­tinel and his utter­ly impass­able por­tal turn into a chal­lenge aimed more at the man’s for­ti­tude. “Wher­ev­er it is you go to now,” says the gate­keep­er after he has final­ly giv­en the aged and weak­ened pro­tag­o­nist his chance, “remem­ber this gate, and that this gate exist­ed and was opened just for you. Yet you nev­er found the strength to cross it.” In Kafka’s orig­i­nal, when the gate clos­es, it clos­es with an exis­ten­tial final­i­ty; in Nov­el­li’s it re-opens “for the ones who will come. For the ones who will be brave.”

Relat­ed Con­tent:

Kafka’s Para­ble “Before the Law” Nar­rat­ed by Orson Welles & Illus­trat­ed with Pin­screen Art

Niko­lai Gogol’s Clas­sic Sto­ry, “The Nose,” Ani­mat­ed With the Aston­ish­ing Pin­screen Tech­nique (1963)

Watch Franz Kaf­ka, the Won­der­ful Ani­mat­ed Film by Piotr Dumala

Kafka’s Night­mare Tale, ‘A Coun­try Doc­tor,’ Told in Award-Win­ning Japan­ese Ani­ma­tion

Franz Kaf­ka Sto­ry Gets Adapt­ed into an Award-Win­ning Aus­tralian Short Film: Watch Two Men

What Does “Kafkaesque” Real­ly Mean? A Short Ani­mat­ed Video Explains

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.

Kill the Wabbit!: How the 1957 Bugs Bunny Cartoon, “What’s Opera, Doc?,” Inspired Today’s Opera Singers to First Get Into Opera

It comes as no sur­prise that many Amer­i­can children’s first, and often only expo­sure to opera comes com­pli­ments of Bugs Bun­ny. One of the ras­cal­ly rab­bit’s most endur­ing turns is as Brünnhilde oppo­site Elmer Fudd’s Siegfried in “What’s Opera, Doc?,” a 1957 car­toon spoof­ing Richard Wagner’s Der Ring des Nibelun­gen.

Oth­er well known names, includ­ing Mar­i­lyn Horne and Placido Domin­go have assayed these parts over the years, but thanks to the mir­a­cle of syn­di­ca­tion, Bugs and Elmer are the ones who tru­ly own them, as a cel­e­brat­ed part of their reper­toire for six decades and count­ing.

The law of aver­ages dic­tates that a percentage—a very small percentage—of their bil­lions of child view­ers would grow up to become opera pro­fes­sion­als.

The Wall Street Jour­nal recent­ly con­firmed that for sev­er­al promi­nent Wag­ne­r­i­ans, includ­ing the exec­u­tive direc­tor of the Met­ro­pol­i­tan Opera’s Lin­de­mann Young Artist Devel­op­ment Pro­gram, “What’s Opera, Doc?” and an ear­li­er work, 1949’s “Rab­bit of Seville,” had a pro­found impact.

And no dis­re­spect to direc­tor Fran­cis Ford Cop­po­la, who deployed Ride of the Valkyries so mem­o­rably in Apoc­a­lypse Now, but no one will ever use it to greater effect than the cartoon’s writer, Michael Mal­tese, author of the immor­tal lyrics:

Kiww the wab­bit! Kiww the wab­bit!

It’s a phrase even the least opera-inclined child can remem­ber and sing, well into adult­hood.

Read the com­plete Wall Street Jour­nal arti­cle here.

Relat­ed Con­tent:

The Strange Day When Bugs Bun­ny Saved the Life of Mel Blanc

The Evo­lu­tion of Chuck Jones, the Artist Behind Bugs Bun­ny, Daffy Duck & Oth­er Looney Tunes Leg­ends: A Video Essay

Stephen Fry Hosts “The Sci­ence of Opera,” a Dis­cus­sion of How Music Moves Us Phys­i­cal­ly to Tears

Watch Neil Gaiman & Amanda Palmer’s Haunting, Animated Take on Leonard Cohen’s “Democracy”

The late Leonard Cohen’s 1992 anthem “Democ­ra­cy” feels not just fresh, but painful­ly rel­e­vant these days.

Cohen, a Cana­di­an who spent much of his adult life in the States, avowed that the song was nei­ther sar­cas­tic nor iron­ic, but rather hope­ful, an “affir­ma­tion of the exper­i­ment of democ­ra­cy in this coun­try.”

He start­ed writ­ing it in the late ’80s, churn­ing out dozens of vers­es as he pon­dered the impact of the fall of the Berlin Wall and the Tianan­men Square protests.

The press kit for the album on which the song orig­i­nal­ly appeared stat­ed:

These are the final days, this is the dark­ness, this is the flood. What is the appro­pri­ate behav­ior in a cat­a­stro­phe, in a flood? You know, while you’re clean­ing out your orange crate in the tor­rent and you pass some­body else hang­ing on to a spar of wood. What do you declare your­self? “left wing” “right wing” “pro-abor­tion” “against abor­tion”? All these things are lux­u­ries which you can no longer afford. What is the prop­er behav­ior in a flood?

For musi­cian Aman­da Palmer and her hus­band, author Neil Gaiman, the answer to Cohen’s ques­tion is the stripped down, spo­ken word ver­sion of “Democ­ra­cy,” above—a fundrais­er for the free speech defense orga­ni­za­tion, PEN Amer­i­ca.

The video’s stir­ring water­col­ors are cour­tesy of artist David Mack, an offi­cial Ambas­sador of Arts & Sto­ry for the US State Depart­ment who has illus­trat­ed sev­er­al of Gaiman’s poems. Singer-song­writer Olga Nunes, anoth­er in Gaiman and Palmer’s vast sta­ble of tal­ent­ed co-con­spir­a­tors, ani­mat­ed.

Gaiman fans will no doubt thrill to hear that unmis­tak­able accent game­ly tack­ling such lyrics as “the homi­ci­dal bitchin’ that goes down in every kitchen,” but for my mon­ey, the most mem­o­rable phrase is the descrip­tion of this coun­try as “the cra­dle of the best and of the worst.”

Tru­ly.

You can pur­chase the track here—the project was fund­ed by 9,408 con­trib­u­tors to Palmer’s Patre­on and all pro­ceeds ben­e­fit PEN Amer­i­ca.

Relat­ed Con­tent:

Hear Leonard Cohen’s Final Inter­view: Record­ed by David Rem­nick of The New York­er

Hear Aman­da Palmer’s Cov­er of “Pur­ple Rain,” a Gor­geous Stringfelt Send-Off to Prince

Neil Gaiman Reads Edgar Allan Poe’s “The Raven”: One Mas­ter of Dra­mat­ic Sto­ry­telling Reads Anoth­er

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

25 Animations of Great Literary Works: From Plato, Dostoevsky & Dickinson, to Kafka, Hemingway & Bradbury

Over the years, we’ve fea­tured a large num­ber of lit­er­ary works that have been won­der­ful­ly re-imag­ined by ani­ma­tors. Rather than leav­ing these works buried in the archives, we’re bring­ing them back and putting them all on dis­play. And what bet­ter place to start than with a foun­da­tion­al text — Pla­to’s Repub­lic. We were tempt­ed to show you a clay­ma­tion ver­sion of the sem­i­nal philo­soph­i­cal work (watch here), but we decid­ed to go instead with Orson Welles’ 1973 nar­ra­tion of The Cave Alle­go­ry, which fea­tures the sur­re­al artis­tic work of Dick Oden.

Stay­ing with the Greeks for anoth­er moment … This one may have Sopho­cles and Aeschy­lus spin­ning in their graves. Or, who knows, per­haps they would have enjoyed this bizarre twist on the Oedi­pus myth. Run­ning eight min­utes, Jason Wish­now’s 2004 film fea­tures veg­eta­bles in the star­ring roles.

One of the first stop-motion films shot with a dig­i­tal still cam­era, Oedi­pus took two years to make with a vol­un­teer staff of 100. The film has since been screened at 70+ film fes­ti­vals and was even­tu­al­ly acquired by the Sun­dance Chan­nel. Sep­a­rate videos show you the behind-the-scenes mak­ing of the film, plus the sto­ry­boards used dur­ing pro­duc­tion.

Eight years before Piotr Dumala tack­led Dostoyevsky’s Crime and Pun­ish­ment, the Russ­ian ani­ma­tor pro­duced a short ani­mat­ed film based on The Diaries of Franz Kaf­ka. Once again, you can see his method, known as “destruc­tive ani­ma­tion,” in action. It’s well worth the 16 min­utes. Or you can spend time with this 2007 Japan­ese ani­ma­tion of Kafka’s cryp­tic tale of “A Coun­try Doc­tor.” And if you’re still han­ker­ing for ani­mat­ed Kaf­ka, don’t miss The Meta­mor­pho­sis of Mr. Sam­sa (Car­o­line Leaf’s sand ani­ma­tion from 1977) and also Orson Welles’ nar­ra­tion of the Para­ble, “Before the Law.” The lat­ter film was made by Alexan­der Alex­eieff and Claire Park­er, who using a tech­nique called pin­screen ani­ma­tion, cre­at­ed a longer film adap­ta­tion of Niko­lai Gogol’s sto­ry, “The Nose.” You can view it here.

The ani­mat­ed sequence above is from the 1974 film adap­ta­tion of Her­man Hes­se’s 1927 nov­el Step­pen­wolfIn this scene, the Har­ry Haller char­ac­ter played by Max von Sydow reads from the “Trac­tate on the Step­pen­wolf.” The visu­al imagery was cre­at­ed by Czech artist Jaroslav Bradác.

In 1999, Alek­san­dr Petrov won the Acad­e­my Award for Short Film (among oth­er awards) for a film that fol­lows the plot line of Ernest Hemingway’s clas­sic novel­la, The Old Man and the Sea (1952). As not­ed here, Petrov’s tech­nique involves paint­ing pas­tels on glass, and he and his son paint­ed a total of 29,000 images for this work. (For anoth­er remark­able dis­play of their tal­ents, also watch his adap­ta­tion of Dos­to­evsky’s “The Dream of a Ridicu­lous Man”.)

Ita­lo Calvi­no, one of Italy’s finest post­war writ­ers, pub­lished Ital­ian Folk­tales in 1956, a series of 200 fairy tales based some­times loose­ly, some­times more strict­ly, on sto­ries from a great folk tra­di­tion. Upon the col­lec­tion’s pub­li­ca­tion, The New York Times named Ital­ian Folk­tales one of the ten best books of the year. And more than a half cen­tu­ry lat­er, the sto­ries con­tin­ue to delight. Case in point: in 2007, John Tur­tur­ro, the star of numer­ous Coen broth­ers and Spike Lee films, began work­ing on Fiabe ital­iane, a play adapt­ed from Calvi­no’s col­lec­tion of fables. The ani­mat­ed video above fea­tures Tur­tur­ro read­ing “The False Grand­moth­er,” Calvi­no’s rework­ing of Lit­tle Red Rid­ing Hood. Kevin Ruelle illus­trat­ed the clip, which was pro­duced as part of Fly­p­me­di­a’s more exten­sive cov­er­age of Tur­tur­ro’s adap­ta­tion. You can find anoth­er ani­ma­tion of a Calvi­no sto­ry (The Dis­tance of the Moon) here.

Emi­ly Dick­in­son’s poet­ry is wide­ly cel­e­brat­ed for its beau­ty and orig­i­nal­i­ty. To cel­e­brate her birth­day (it just recent­ly passed us by) we bring you this lit­tle film of her poem, “I Start­ed Early–Took My Dog,” from the “Poet­ry Every­where” series by PBS and the Poet­ry Foun­da­tion. The poem is ani­mat­ed by Maria Vasilkovsky and read by actress Blair Brown.

Shel Sil­ver­stein wrote The Giv­ing Tree in 1964, a wide­ly loved chil­dren’s book now trans­lat­ed into more than 30 lan­guages. It’s a sto­ry about the human con­di­tion, about giv­ing and receiv­ing, using and get­ting used, need­i­ness and greed­i­ness, although many fin­er points of the sto­ry are open to inter­pre­ta­tion. Today, we’re rewind­ing the video­tape to 1973, when Sil­ver­stein’s lit­tle book was turned into a 10 minute ani­mat­ed film. Sil­ver­stein nar­rates the sto­ry him­self and also plays the har­mon­i­ca.

Dur­ing the Cold War, one Amer­i­can was held in high regard in the Sovi­et Union, and that was Ray Brad­bury. A hand­ful of Sovi­et ani­ma­tors demon­strat­ed their esteem for the author by adapt­ing his short sto­ries. Vladimir Sam­sonov direct­ed Bradbury’s Here There Be Tygers, which you can see above. And here you can see anoth­er adap­ta­tion of “There Will Come Soft Rains.”

The online book­seller Good Books cre­at­ed an ani­mat­ed mash-up of the spir­its of Franz Kaf­ka and Hunter S. Thomp­son. Under a buck­et hat, behind avi­a­tor sun­glass­es, and deep into an altered men­tal state, our nar­ra­tor feels the sud­den, urgent need for a copy of Kafka’s Meta­mor­pho­sis. Unwill­ing to make the pur­chase in “the great riv­er of medi­oc­rity,” he instead makes the buy from “a bunch of rose-tint­ed, will­ful­ly delu­sion­al Pollyan­nas giv­ing away all the mon­ey they make — every guilt-rid­den cent.” The ani­ma­tion, cre­at­ed by a stu­dio called Buck, should eas­i­ly meet the aes­thet­ic demands of any view­er in their own altered state or look­ing to get into one.

39 Degrees North, a Bei­jing motion graph­ics stu­dio, start­ed devel­op­ing an uncon­ven­tion­al Christ­mas card sev­er­al years ago. And once they got going, there was no turn­ing back. Above, we have the end result – an ani­mat­ed ver­sion of an uber dark Christ­mas poem (read text here) writ­ten by Neil Gaiman, the best­selling author of sci-fi and fan­ta­sy short sto­ries. The poem was pub­lished in Gaiman’s col­lec­tion, Smoke and Mir­rors.

This col­lab­o­ra­tion between film­mak­er Spike Jonze and hand­bag design­er Olympia Le-Tan does­n’t bring a par­tic­u­lar lit­er­ary tale to life. Rather this stop motion film uses 3,000 pieces of cut felt to show famous books spring­ing into motion in the icon­ic Parisian book­store, Shake­speare and Com­pa­ny. It’s called Mourir Auprès de Toi.

Oth­er nota­bles include: a two minute take on Mikhail Bulgakov’s The Mas­ter and Mar­gari­ta; a 1977 exper­i­men­tal adap­ta­tion of The Rime of the Ancient Marinerwhich mar­ries the clas­sic engrav­ings of Gus­tave Doré to an Orson Welles nar­ra­tion of Coleridge’s poem; and “Beer,” a mind-warp­ing ani­ma­tion of Charles Bukowski’s 1971 poem hon­or­ing his favorite drink.

Are there impres­sive lit­er­ary ani­ma­tions that did­n’t make our list? Please let us know in the com­ments below. We’d love to know about them.

Relat­ed Con­tent:

Spike Jonze’s Stop Motion Film Haunt­ing­ly Ani­mates Paris’ Famed Shake­speare and Com­pa­ny Book­store

Piotr Dumala’s Art­ful Ani­ma­tions of Lit­er­ary Works by Kaf­ka & Dos­to­evsky

A Beau­ti­ful­ly Hand-Paint­ed Ani­ma­tion of Ernest Hemingway’s The Old Man and the Sea (1999)

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An Animated Introduction to Voltaire: Enlightenment Philosopher of Pluralism & Tolerance

Got­tfried Wil­helm Leib­niz has the dis­tinc­tion of hold­ing promi­nent places in both math­e­mat­ics and phi­los­o­phy. A con­tem­po­rary of Isaac New­ton, a rival, and Baruch Spin­oza, an acquain­tance, Leib­niz will for­ev­er be asso­ci­at­ed with Enlight­en­ment Ratio­nal­ism. But thanks to French philoso­pher and writer Voltaire, he will also be asso­ci­at­ed with a strain of thought gen­er­al­ly tak­en much less seri­ous­ly: the phi­los­o­phy of Opti­mism.

In the Theod­i­cy, the only philo­soph­i­cal book he pub­lished in his life­time, Leib­niz attempts to rec­on­cile divine prov­i­dence, human free­dom, and the nature of evil. He con­cludes, more or less, that the world is a per­fect bal­ance between the three. As “an absolute­ly per­fect being,” God must have made the best pos­si­ble world, he rea­soned, and many con­ser­v­a­tive the­olo­gians then and now have agreed. But not Voltaire.

Draw­ing on a diverse body of genres—travel nar­ra­tive, Bil­dungsro­man, picaresque novel—the French writer’s rol­lick­ing satir­i­cal novel­la Can­dide, or the Opti­mist presents us with a com­i­cal­ly grotesque and hyper­bol­ic world that is nonethe­less much more like the vio­lent, chaot­ic one we actu­al­ly expe­ri­ence than like Leibniz’s ide­al­iza­tion. The novel’s hero, a gullible naïf, traipses through Europe and the Amer­i­c­as with his men­tor, Pro­fes­sor Pan­gloss, “the great­est philoso­pher of the Holy Roman Empire.” A broad car­i­ca­ture of Leib­niz, Pan­gloss insists—as the two run into dev­as­tat­ing earth­quakes, war, tor­ture, can­ni­bal­ism, vene­re­al dis­ease, and yet more earthquakes—that they live in “the best of all pos­si­ble worlds.”

The asser­tion comes to seem increas­ing­ly, out­ra­geous­ly absurd and will­ful­ly obtuse. In the end, the var­i­ous char­ac­ters come around to the idea that their grand meta­phys­i­cal ques­tions have no real pur­chase on human exis­tence, and that they would do best to prac­tice a kind of qui­etism, set­tling down to small farms to, as Can­dide says, “cul­ti­vate our gar­den.” The response does not enjoin us to pas­siv­i­ty, but rather to the use of our abil­i­ties for pur­pose­ful work rather than con­tentious spec­u­la­tion or in the ser­vice of blind faith. From his start as a writer, Voltaire fierce­ly attacked “fanati­cism, idol­a­try, super­sti­tion,” as Alain de Bot­ton says in the School of Life intro­duc­tion to Voltaire above, as the basis of peo­ple killing each oth­er “to defend some bit of reli­gious doc­trine which they scarce­ly under­stand.”

Voltaire found the phe­nom­e­non of reli­gious war “repel­lant,” and his age had seen its share of war. In the his­tor­i­cal back­ground of Can­dide’s com­po­si­tion were the Sev­en Years’ War, the glob­al impe­r­i­al con­flict that claimed the lives of eight mil­lion, and the Thir­ty Years’ War: the 17th cen­tu­ry reli­gious con­flict that spread vio­lent death, famine, and dis­ease all over the Euro­pean con­ti­nent. In addi­tion to these appalling events, Voltaire and his con­tem­po­raries were left reel­ing from the 1755 Lis­bon earth­quake, which his­to­ri­ans esti­mate may have killed upwards of 100,000 peo­ple. This nat­ur­al evil was whol­ly unre­lat­ed to any kind of human misbehavior—as Voltaire bit­ter­ly argued in his “Poem on the Lis­bon Dis­as­ter”—and so made Opti­mistic phi­los­o­phy and the­ol­o­gy seem cru­el and ridicu­lous.

The bawdy, bloody, and hilar­i­ous Can­dide has remained the most inci­sive lit­er­ary rep­re­sen­ta­tion of dis­il­lu­sion­ment in “best of all pos­si­ble worlds” theod­i­cy. It is by far Voltaire’s most pop­u­lar work—a best­seller from the day that it appeared in 1759—and is still giv­en to stu­dents to help them under­stand the philo­soph­i­cal Enlight­en­ment, or what is often called, as de Bot­ton says, “The Age of Voltaire.” With more clar­i­ty than even Jonathan Swift’s satires, Voltaire helps us grasp and remem­ber the major his­tor­i­cal, reli­gious, and philo­soph­i­cal con­flicts of the time. A “mas­ter at pop­u­lar­iz­ing dif­fi­cult mate­r­i­al,” Voltaire also used lit­er­ary tech­niques to explain the ideas of con­tem­po­rary thinkers like Locke and New­ton.

The anec­dote of the apple falling on Newton’s head, for exam­ple, “is due entire­ly to Voltaire,” who heard it from Newton’s niece and includ­ed it in his Let­ters Con­cern­ing the Eng­lish Nation. This work, com­posed dur­ing his two-year stay in Eng­land, implic­it­ly cri­tiques the intol­er­ance of French society—causing the book to be banned—and makes the case for some of the philoso­pher’s most cher­ished val­ues: plu­ral­ism, reli­gious tol­er­a­tion, mutu­al respect, and free inquiry. We find these ideals all through­out the works of Enlight­en­ment philoso­phers from all over the con­ti­nent, but nowhere do we find them artic­u­lat­ed with such force­ful wit and vivid style as in the work of Voltaire.

Relat­ed Con­tent:

Voltaire: “Those Who Can Make You Believe Absur­di­ties, Can Make You Com­mit Atroc­i­ties”

Voltaire & the Lis­bon Earth­quake of 1755

Philoso­phers Drink­ing Cof­fee: The Exces­sive Habits of Kant, Voltaire & Kierkegaard

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

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