Andrei Tarkovsky Answers the Essential Questions: What is Art & the Meaning of Life?

“An artist nev­er works under ide­al con­di­tions,” says Andrei Tarkovsky, who, even under his own set of less-than-ide­al con­di­tions, man­aged to make movies like Solaris, The Mir­ror, and Stalk­er. (Watch them free online here.) “If they exist­ed, his work would­n’t exist, for the artist does­n’t live in a vac­u­um. Some sort of pres­sure must exist. The artist exists because the world is not per­fect. Art would be use­less if the world were per­fect, as man would­n’t look for har­mo­ny but sim­ply live in it. Art is born out of an ill-designed world.”

Tarkovsky calls that the cen­tral issue of Andrei Rublev, his ear­li­er his­tor­i­cal dra­ma about the tit­u­lar 15th-cen­tu­ry icon painter, footage of which we see in the clip at the top. It comes extract­ed from the doc­u­men­tary A Poet in Cin­e­ma, essen­tial view­ing for those seek­ing to under­stand the mind behind all these sin­gu­lar cin­e­mat­ic visions. Tarkovsky used film in an art form in a way that no oth­er direc­tor did before or has quite done since, which will raise a cer­tain curios­i­ty in any of his view­ers: how, then, did he con­ceive of art itself?

Just before the begin­ning of the clip below, a dis­em­bod­ied voice put the ques­tion to him direct­ly: “Andrei, what is art?” Tarkovsky, look­ing even more pen­sive than usu­al, declares that “before defin­ing art — or any con­cept — we must answer a far broad­er ques­tion: what is the mean­ing of Man’s life on Earth?” An ambi­tious top­ic, cer­tain­ly, but he, in his own way, embod­ied the very con­cept of the ambi­tious film­mak­er. “Maybe we are here to enhance our­selves spir­i­tu­al­ly. If our life tends to this spir­i­tu­al enrich­ment, then art is a means to get there. Art should help man in this process.”

Reject­ing the idea “that art helps man to know the world like any oth­er intel­lec­tu­al activ­i­ty,” Tarkovsky made films from his lack of belief in the “pos­si­bil­i­ty of know­ing. Knowl­edge dis­tracts us from our main pur­pose in life. The more we know, the less we know. Get­ting deep­er, our hori­zon becomes nar­row­er. Art enrich­es man’s own spir­i­tu­al capa­bil­i­ties, and he can then rise above him­self, to use what we call ‘free will.’ ” Those who sub­scribe to these views of the world and of art will find that his work still serves this pur­pose. Even many of those who don’t accept Tarkovsky’s aus­tere philo­soph­i­cal premis­es have to admit that, if a per­fect world does­n’t con­tain his movies, we’d prob­a­bly rather not live in it.

Relat­ed Con­tent:

Andrei Tarkovsky’s Advice to Young Film­mak­ers: Sac­ri­fice Your­self for Cin­e­ma

Watch a Video Essay on the Poet­ic Har­mo­ny of Andrei Tarkovsky’s Film­mak­ing, Then View His Major Films Free Online

A Poet in Cin­e­ma: Andrei Tarkovsky Reveals the Director’s Deep Thoughts on Film­mak­ing and Life

“Auteur in Space”: A Video Essay on How Andrei Tarkovsky’s Solaris Tran­scends Sci­ence Fic­tion

Andrei Tarkovsky’s Solaris Shot by Shot: A 22-Minute Break­down of the Director’s Film­mak­ing

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and style. 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.

James Joyce’s Finnegans Wake Gets Turned into an Interactive Web Film, the Medium It Was Destined For


Two rad­i­cal mod­ernists, James Joyce and Sergei Eisen­stein, once met in Paris in 1929 and, “depend­ing on who you read,” writes Dan McGinn, “are pur­port­ed to have dis­cussed a film ver­sion of ‘Ulysses’ and how Karl Marx’s ‘Das Kap­i­tal’ could be depict­ed onscreen.” For many years, an adap­ta­tion of Marx’s dense polit­i­cal-eco­nom­ic cri­tique seemed about as plau­si­ble as a film ver­sion of Joyce’s famous­ly dense nov­el, which takes place on a sin­gle day, June 16th—forever after known as Blooms­day.

A great admir­er of Joyce’s cin­e­mat­ic imag­i­na­tion, Eisen­stein once remarked that “for­mal­ly Joyce went as far as lit­er­a­ture could go.” Giv­en the con­ven­tion­al­ly nar­ra­tive, real­ist route film even­tu­al­ly trav­eled, Ulysses, with its recur­sive digres­sions and hyper­al­lu­sive inte­ri­or­i­ty, seemed unfilmable until Joseph Strick’s admirable effort in 1967.

Just as Eisen­stein admired Joyce’s lit­er­ary exper­i­men­ta­tion, Joyce was a lover of Eisen­stein’s exper­i­ments in film. He found­ed Ireland’s first movie house, the Vol­ta, in 1909, and though the ven­ture flopped a year lat­er, Joyce’s invest­ment in the aes­thet­ics of film sur­vived. Colm McAu­li­ffe observes that Ulysses “deployed a whole range of tech­niques such as mon­tage and rapid scene dis­solves which are more com­mon­ly asso­ci­at­ed with the cin­e­ma.” Eisen­stein “raved about the way Joyce had adopt­ed a sci­en­tif­ic approach to the sto­ry of a day in the life of one man,” writes McGinn, “putting almost every aspect of that day under the micro­scope.” After Joyce, Eisen­stein said, “the next leap is to film.”

But if Ulysses went as far as the nov­el could go, Finnegans Wake explod­ed the form alto­geth­er, dis­solv­ing the bound­aries between prose and poet­ry, sub­ject and object, his­to­ry and myth. Ulysses employed the tech­niques of film; Finnegans Wake imag­ined tech­nol­o­gy which did not even exist. It is a novel—if we are to call it such—written for the 21st cen­tu­ry, and per­haps the only way it can be adapt­ed in oth­er media is through the internet’s non­lin­ear, labyrinthine struc­tures; the online project First We Feel Then We Fall does just that, cre­at­ing a mul­ti­me­dia adap­ta­tion of Finnegans Wake that “trans­fers” the nov­el “to audio­vi­su­al lan­guage,” and demon­strates the nov­el as—in the words of The Guardian’s Bil­ly Mills—“the book the web was invent­ed for.”

Con­ceived and exe­cut­ed by Pol­ish artist Jakub Wróblews­ki and schol­ar Katarzy­na Bazarnik, the project’s “main goal,” its press release announces, “is to show com­plex­i­ty of nar­ra­tion, lan­guage and mean­ings includ­ed in this mas­ter­piece. Based on an inter­dis­ci­pli­nary analy­sis, the work trans­lates the text into the cin­e­mat­ic form.” As you can see in the short clips here, it’s a form much like we might imag­ine Eisen­stein adopt­ing to film Finnegans Wake, had Eisen­stein had access to web tech­nol­o­gy. Cen­tral to the project is “an inter­ac­tive video app… designed in order to enhance an expe­ri­ence of Joycean stream of con­scious­ness.”

Select­ed pas­sages and with­in them spe­cif­ic words, phras­es or sen­tences serve as the basis for video sequences. Shots illus­trat­ing a pas­sage are divid­ed into four sep­a­rate chan­nels. The view­ers have the oppor­tu­ni­ty to choose in real time which chan­nel they would like to watch…. This sys­tem is sup­posed to reflect the tenets of Joyce’s fic­tion: that the book can be read in dif­fer­ent ways, while the read­ers can solve its ver­bal puz­zles, yield to the melo­di­ous rhythm or look for hid­den mean­ings.

The project’s cre­ators base their adap­ta­tion on the novel’s con­cep­tu­al prin­ci­ples: “Based on a cycli­cal vision of his­to­ry, the book is a tex­tu­al mer­ry-go-round, too: it begins mid sen­tence and ends with anoth­er one bro­ken in the mid­dle, which finds it con­tin­u­a­tion on the first page: the same anew.” And although they don’t say so explic­it­ly, they also employ Eisen­stein’s the­o­ret­i­cal prin­ci­ples of mon­tage: “Pri­mo: pho­to-frag­ments of nature are record­ed; secun­do: these frag­ments are com­bined in var­i­ous ways.”

In addi­tion to a jum­ble of abstract images, the project’s short videos—as you can see in these excerpts—incorporate a wide range of voic­es, accents, and musi­cal and son­ic accom­pa­ni­ment. The only way to expe­ri­ence the full effect of First We Feel Then We Fall is to vis­it the site’s play­er and spend some time cycling through its dizzy­ing col­lec­tion of images and voic­es read­ing from the text, using the up and down arrows on your key­board to move from video to video. As a key to under­stand­ing Joyce’s work and their own adap­ta­tion, the project’s artists chose the Joycean words “Mean­der­tale” and “Meanderthalltale,”—“two of innu­mer­able puns mak­ing up the tex­tu­al labyrinth of Finnegans Wake,” neol­o­gisms that nudge us to read the book “as a ‘tall tale” wan­der­ing way­ward­ly, loop­ing back­ward and flash­ing for­ward, into the pre-his­toric past, and the ori­gins of the human species.”

If Ulysses seemed unfilmable, Finnegans Wake tru­ly is—at least in the con­ven­tion­al nar­ra­tive lan­guage film has set­tled into since Eisenstein’s time. But in using the abstract vocab­u­lary of avant-garde film and the post-mod­ern tech­nol­o­gy of the inter­net, First We Feel Then We Fall has cre­at­ed an adap­ta­tion that seems wor­thy of the book’s inno­va­tions, and that authen­ti­cal­ly trans­lates its ver­tig­i­nous­ly play­ful poet­ic strange­ness to the screen. Enter First We Feel Then We Fall here.

Relat­ed Con­tent:

Hear James Joyce’s Finnegans Wake Read Unabridged & Set to Music By 17 Dif­fer­ent Artists

Sci­en­tists Dis­cov­er That James Joyce’s Finnegans Wake Has an Amaz­ing­ly Math­e­mat­i­cal “Mul­ti­frac­tal” Struc­ture

James Joyce Reads From Ulysses and Finnegans Wake In His Only Two Record­ings (1924/1929)

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

The Best Drone Cinema in the World

From the New York Drone Fes­ti­val comes a mon­tage of the best drone cin­e­ma in the world. Put drones in the hands of 32 film­mak­ers, and here’s what they can deliv­er. Pret­ty remark­able. Find more fine drone cin­e­ma in the Relat­eds below.

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 and BlueSky.

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!

via Coudal/WFMU

Relat­ed Con­tent:

A Haunt­ing Drone’s‑Eye View of Cher­nobyl

Auschwitz Cap­tured in Haunt­ing Drone Footage (and a New Short Film by Steven Spiel­berg & Meryl Streep)

A Beau­ti­ful Drone’s Eye View of Antarc­ti­ca

A Drone’s Eye View of Los Ange­les, New York, Lon­don, Bangkok & Mex­i­co City

Stephen Fry Hates Dancing: Watch Fry’s Rant Against Dancing Get Turned into a Wonderful Interpretative Dance

Danc­ing, says Stephen Fry in a vehe­ment dia­tribe, is “not so much an accom­plish­ment as an afflic­tion.” He deliv­ers this pro­nounce­ment against danc­ing in one of his “pod­grams,” as he calls them, pod­casts in which the actor/writer/comedian/media per­son­al­i­ty rants, rhap­sodizes, and ram­bles on about his favorite—and least favorite—subjects. Danc­ing falls so far afoul of Stephen Fry that he devotes near­ly an entire episode to his hatred of this uni­ver­sal form of human phys­i­cal expres­sion.

“I hate doing it myself,” he begins, “which I can’t do any­way, but I loathe and detest the neces­si­ty to try.” He would deny oth­ers the plea­sure as well, at least in his com­pa­ny, of “that sloven­ly mix­ture of sex­u­al exhi­bi­tion­ism, strut­ting con­tempt, and repel­lant nar­cis­sism.” Is Fry a dance snob? Does he hate pop­u­lar dance but love ball­room and bal­let? No. “I hate it when it’s form­less, mean­ing­less bop­ping,” he seethes, “and I hate it even more when it’s for­mal and chore­o­graphed into gen­res like ball­room and schooled dis­co. Those cavort­ings are so embar­rass­ing and dread­ful as to force my hand to my mouth.”

We get it, Stephen, give it a rest! But no, he isn’t done. He goes on, for eleven whole min­utes, in the anti-danc­ing harangue above, excerpt­ed from his “Bored of the Dance.” How could one pos­si­bly respond to such a tor­rent of dis­gust and dis­dain? By danc­ing to it, of course. In the video at the top of the post, that’s exact­ly what L.A.-based dancer and film­mak­er Jo Roy does, for near­ly two and half minutes—enough time, I’m sure, to make Stephen Fry die of embar­rass­ment.

Maybe Fry has the good humor to appre­ci­ate this offen­sive rejoin­der, but I doubt he could stand to watch Roy twist, twirl, hop, pop, lock, and ges­ture expres­sive­ly to his vicious attack on the dance.

But there’s much more to Fry’s hatred of dance than cur­mud­geon­ly prud­ery. His anti-danc­ing man­i­festo is almost a digres­sion, real­ly, in the scope of his longer “pod­gram,” which you can read in full at his web­site. What he’s get­ting at is why he prefers clas­si­cal music to modern—and it is not, he insists, because of snob­bery, but because pop­u­lar music—“country, blues, rock and roll, gospel, zyde­co, jazz, swing, Tin Pan Alley, roots, blue­grass, hill­bil­ly… funk, soul, mo’town, rap, hip-hop, house, R and B”—is dance music. And Stephen Fry hates danc­ing. He is “aller­gic” to danc­ing.

“Clas­si­cal music,” on the oth­er hand, he says, “is there to be lis­tened to. It doesn’t make it bet­ter. I real­ly, real­ly mean that I do not believe that it makes it bet­ter, and I despise the snob­bery and igno­rance that is con­vinced oth­er­wise. But it does make it bet­ter suit­ed to Stephens.” As he says, quot­ing Riv­er Phoenix’s char­ac­ter in Sid­ney Lumet’s Run­ning on Emp­ty, “You can’t dance to Beethoven.” And that’s just fine with Stephen. By the end of his pro­lix apol­o­gy for his clas­si­cal pref­er­ence (not snobbery!)—which ranges in ref­er­ence from Lumet to Led Zep­pelin and Abba to Jane Austen—we believe him.

Stephen Fry hates danc­ing, per­haps more than any­one has ever hat­ed danc­ing. See him go on record again in the clip above from the BBC’s The One Show, and imag­ine how appalled he would be, if he could bring him­self to watch it, by the dance-off response at the top.

Relat­ed Con­tent:

Stephen Fry, Lan­guage Enthu­si­ast, Defends The “Unnec­es­sary” Art Of Swear­ing

Stephen Fry Launch­es Pin­dex, a “Pin­ter­est for Edu­ca­tion”

Stephen Fry Explains Human­ism in 4 Ani­mat­ed Videos: Hap­pi­ness, Truth and the Mean­ing of Life & Death

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

Kubrick’s 2001: A Space Odyssey Rendered in the Style of Picasso; Blade Runner in the Style of Van Gogh

And now for some­thing a lit­tle dif­fer­ent.

Over on his Tum­blr, “The Pro­fes­sion­al Dork,” Bhau­tik Joshi has post­ed 2001: A Space Odyssey “ren­dered in the style of Picas­so using deep neur­al net­work based style trans­fer.” And also Blade Run­ner in the style of ‘Star­ry Night’ by Van Gogh. All of this is done using Deep Neur­al Net­works, a pro­gram­ming par­a­digm that allows a com­put­er to learn from obser­va­tion­al data (includ­ing the paint­ing styles of icon­ic painters). To learn more about Neur­al Net­works and Deep Learn­ing, you can read this free ebook by Michael Nielsen, which will be added to our col­lec­tion of 200+ Free Text­books. Enjoy.

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 and BlueSky.

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!

via Devour

Relat­ed Con­tent:

Van Gogh’s 1888 Paint­ing, “The Night Cafe,” Ani­mat­ed with Ocu­lus Vir­tu­al Real­i­ty Soft­ware

The Unex­pect­ed Math Behind Van Gogh’s “Star­ry Night”

Down­load Hun­dreds of Van Gogh Paint­ings, Sketch­es & Let­ters in High Res­o­lu­tion

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“Forbidden Images,” a Compilation of Scandalous Scenes from the Early Days of Cinema (NSFW in 1926)

Last night I caught a screen­ing of Park Chan-wook’s new movie The Hand­maid­en, whose dar­ing­ly frank love scenes — by the stan­dards of main­stream cin­e­ma, at least — have already drawn no small amount of inter­na­tion­al noto­ri­ety. That goes espe­cial­ly for a once cen­sor­ship-heavy coun­try like South Korea, where The Hand­maid­en came from and where I saw it. But it also comes just as one more push of the enve­lope in the process that has been broad­en­ing the range of “accept­able” imagery for high-pro­file pro­duc­tions ever since the birth of the medi­um. You can get a sense of just how much it has accom­plished by watch­ing “For­bid­den Images,” the four-minute com­pi­la­tion just above.

“I made this film for the 2007 edi­tion of the 72 Hour Film Fest in Fred­er­ick, MD,” writes its uploader, “These scenes come from a reel of 35mm nitrate that was dis­cov­ered in the pro­jec­tion booth of an old movie the­ater in Penn­syl­va­nia. The pro­jec­tion­ist spliced togeth­er this reel of banned, cen­sored scenes to meet local moral stan­dards or for late night, ‘per­son­al’ screen­ings.” And what does this dis­til­la­tion of pure cin­e­mat­ic scan­dal show us? Bathing beau­ties, jubi­lat­ing flap­pers, faint­ing damsels, whirling lady dervish­es, skirts fly­ing in the wind, and a whole lot of feet, most of them still shod — a far cry from what most of us, absent very spe­cif­ic desires indeed, would con­sid­er forms of tit­il­la­tion today.

Yet at the time, “For­bid­den Images” tells us, film­mak­ers and the­ater own­ers had to cut out these shots lest they face arrest. But what films did they have to cut them out of? The video’s com­menters on Youtube have iden­ti­fied scenes from Fritz Lang’s Metrop­o­lis and Gre­ta Gar­bo in The Temptress, and a 1926 pic­ture called The Black White Sheep. We may laugh at what peo­ple in the silent era con­sid­ered unshow­able, but this com­pi­la­tion presents us with the unavoid­able ques­tion: “Will our cur­rent forms of cen­sor­ship and moral stan­dards appear just as ridicu­lous to future audi­ences?” After all, we can always push the enve­lope a lit­tle fur­ther — and thus far, we always have.

Relat­ed Con­tent:

Watch After the Ball, the 1897 “Adult” Film by Pio­neer­ing Direc­tor Georges Méliès (Almost NSFW)

Metrop­o­lis: Watch a Restored Ver­sion of Fritz Lang’s Mas­ter­piece (1927)

Watch Scar­let Street, Fritz Lang’s Cen­sored Noir Film, Star­ring the Great Edward G. Robin­son (1945)

Watch Jean Genet’s Only Film, the Cen­sored A Song of Love (1950)

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and style. 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 Story Of Menstruation: Watch Walt Disney’s Sex Ed Film from 1946

From 1945 to 1951, Dis­ney pro­duced a series of edu­ca­tion­al films to be shown in Amer­i­can schools. How to bathe an infant. How not to catch a cold. Why you shouldn’t dri­ve fast. Dis­ney cov­ered these sub­jects in its edu­ca­tion­al shorts, and then even­tu­al­ly got to the touchy sub­ject of biol­o­gy and sex­u­al­i­ty. If there was ever a com­pa­ny suit­ed to talk about “vagi­nas” in the 1940s in a copacetic way, it was Dis­ney. Hence The Sto­ry of Men­stru­a­tion.

The film runs 10 min­utes, com­bin­ing sci­en­tif­ic facts with hygiene tips, and it was actu­al­ly com­mis­sioned by the Inter­na­tion­al Cel­lo-Cot­ton Com­pa­ny, the fore­run­ner of Kim­ber­ly-Clark, the mak­er of Kotex prod­ucts. An esti­mat­ed 105 mil­lion stu­dents watched the film in sex ed class­es across the US. And, accord­ing to Tin­ker Belles and Evil Queens: The Walt Dis­ney Com­pa­ny from the Inside Out, the film remained a main­stay in schools until the 1960s. It’s now in the pub­lic domain. When you’re done, you’ll also want to watch Fam­i­ly Plan­ning, Walt Disney’s 1967 Sex Ed Pro­duc­tion, Star­ring Don­ald Duck.

Both films appear in 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 and BlueSky.

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:

No Women Need Apply: A Dis­heart­en­ing 1938 Rejec­tion Let­ter from Dis­ney Ani­ma­tion

Your Body Dur­ing Ado­les­cence: A Naked­ly Unashamed Sex Ed Film from 1955

Watch Dat­ing Dos and Don’ts: An Old-School Instruc­tion­al Guide to Teenage Romance (1949)

Helen Mirren Holds Her Own (and Then Some) in a Cringe-Inducingly Sexist TV Interview, 1975

Say what you will about Kim Kar­dashi­an. (Go ahead, I’ll wait.)

Yes, she may only be famous for being rich and famous—not a par­tic­u­lar­ly admirable cul­tur­al achieve­ment. But, “and this is the big word: B‑U-T-T‑,” says Helen Mir­ren, “it’s won­der­ful that you’re allowed to have a butt nowa­days… Thanks to Madame Kar­dashi­an.” Should you think Madame Kardashian’s butt-bar­ing shame­ful, you’ll have Dame Helen to deal with, and she may not deal with you kind­ly.

Though the Kar­dashi­ans are “a phe­nom­e­non I just don’t find inter­est­ing,” Mir­ren said recent­ly, she admires Kim and oth­er women in pop cul­ture for their body pos­i­tiv­i­ty: “When I was grow­ing up, it was thought to be unbe­liev­ably slut­tish to even have a bra strap show­ing. Every­thing was about women con­form­ing…. Women were con­trolled by being shamed…. I love shame­less women. Shame­less and proud.”

Mir­ren knows well of what she speaks. Though an accom­plished stage actress since the mid-six­ties, she has been pigeon­holed by crit­ics as a sex sym­bol through­out her career in the­atre and film. While per­form­ing with the Roy­al Shake­speare Com­pa­ny, one paper dubbed her “Stratford’s very own sex queen.” Mirren’s ear­ly film work includ­ed nude scenes in 1969’s Age of Con­sent and the 1979 Bob Guc­cione-pro­duced Caligu­la, and she has called the decade between those two films the most sex­ist time in recent his­to­ry, “worse than the 1940s or 50s,” she says, “It was hor­ri­ble. That decade, after the sex­u­al rev­o­lu­tion but before fem­i­nism, was per­ilous for women.”

Some evi­dence is on dis­play in the clips above from an infa­mous 1975 inter­view Mir­ren gave with a leer­ing Michael Parkin­son. The inter­view begins, at the top, with Parkin­son quot­ing sev­er­al crit­ics on Mirren’s “slut­tish eroti­cism,” among oth­er things. It quick­ly goes down­hill from there. Mir­ren shrugs off the sex­ist lin­go; Parkin­son can’t shut up about it, ask­ing if “what can best be described as your ‘equip­ment’ hin­ders you, per­haps, in that pur­suit” of being, he says, “in quotes a ‘seri­ous actress.’” Asked to clar­i­fy, he stum­bles, then says that her body “might detract from the per­for­mance, if you know what I mean.” She doesn’t.

Mir­ren doesn’t make this belit­tling sex­ism easy for Parkin­son, but he can’t seem to stop him­self. It’s hard to watch, but also inspir­ing to see her poise and con­fi­dence in the face of his boor­ish­ness. (She calls his ques­tions “bor­ing” and he final­ly vows to “leave off this sexy image thing,” though he comes back to it.) Yvonne Roberts in The Guardian calls the inter­view “far from unusu­al,” and the kind of thing that “gave Jim­my Sav­ile his cov­er.” She also says that though “Mir­ren is right on the impact of the sex­u­al rev­o­lu­tion,” she is “wrong on chronol­o­gy. The 70s was the decade when fem­i­nism took hold—and per­haps that’s why sex­ism became still more marked.” Pro­nounced back­lash always fol­lows social change, a phe­nom­e­non we’ve seen so often that it seems inevitable.

The Parkin­son inter­view was Mirren’s first talk show appear­ance, and she remem­bers being “ter­ri­fied” at the time. On re-watch­ing the inter­view in 2011, she said, “I actu­al­ly thought, bloody hell! I did real­ly well. I was so young and inex­pe­ri­enced. And he was such a f***ing sex­ist old fart. He was.” She remem­bers him as “an extreme­ly creepy inter­view­er” and told BUST mag­a­zine in 2010 she was “far more polite than I should have been.” Mir­ren got the chance to con­front Parkin­son about that creepy 1975 appear­ance when she returned as a guest on his show in 2006 to talk about her title role in The Queen.

In the clip above from that appear­ance, Parkin­son returns to the sub­ject of Mirren’s breasts in dis­cussing her lead part in the BBC police pro­ce­dur­al series Prime Sus­pect. She forth­right­ly takes him to task. “I’m glad you men­tioned that, Michael,” she says, “because you can’t resist, can you?” Of the 1975 inter­view, she says, “I hat­ed you. I thought you were a sex­ist per­son.” Parkin­son hasn’t changed, it’s clear, but Mir­ren says she’s “mel­lowed.” The exchange is a lot less awk­ward, per­haps because Parkin­son knows he can’t bul­ly Mir­ren the movie star as he did the young stage actress.

Though Mir­ren now says she’s hap­py to no longer be a sex sym­bol, she also express­es admi­ra­tion for “women who have claimed their own bod­ies…. They all raise their mid­dle fin­gers to this epi­thet of ‘slut.’ They wear what they want to wear, behave as they want to behave.” Though she did not have chil­dren, she tells BUST she would have taught her daugh­ter to “say ‘f*ck off’ in the face of sex­ism”: “It’s quite valu­able to have the courage and the con­fi­dence to say, ‘No, f*ck off, leave me alone, thank you very much.” Sad­ly, as we see again and again, in a cul­ture that still shames and deval­ues women, and enables rape and sex­u­al vio­lence, that courage and con­fi­dence, incred­i­bly valu­able as it is, isn’t enough to stop con­tin­ued ram­pant sex­ism and abuse in the enter­tain­ment indus­try and every­where else.

Relat­ed Con­tent:

Helen Mir­ren Now Teach­ing Her First Online Course on Act­ing

Down­load All 239 Issues of Land­mark UK Fem­i­nist Mag­a­zine Spare Rib Free Online

1933 Arti­cle on Fri­da Kahlo: “Wife of the Mas­ter Mur­al Painter Glee­ful­ly Dab­bles in Works of Art”

Simone de Beau­voir Tells Studs Terkel How She Became an Intel­lec­tu­al and Fem­i­nist (1960)

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

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