When Maurice Sendak Created a Dark Nutcracker Ballet

Chil­dren are the per­fect audi­ence for The Nut­crack­er. 

(Well, chil­dren and the grand­moth­ers who can’t wait for the tod­dler to start sit­ting still long enough to make the hol­i­day-themed bal­let an annu­al tra­di­tion…)

Mau­rice Sendak, the cel­e­brat­ed children’s book author and illus­tra­tor, agreed, but found the stan­dard George Bal­an­chine-chore­o­graphed ver­sion so trea­cly as to be unwor­thy of chil­dren, dub­bing it the “most bland and banal of bal­lets.”

The 1983 pro­duc­tion he col­lab­o­rat­ed on with Pacif­ic North­west Bal­let artis­tic direc­tors Kent Stow­ell and Fran­cia Rus­sell did away with the notion that chil­dren should be “cod­dled and sweet­ened and sug­arplummed and kept away from the dark aspects of life when there is no way of doing that.”

Tchaikovsky’s famous score remained in place, but Sendak and Stow­ell ducked the source mate­r­i­al for, well, more source mate­r­i­al. As per the New York City Ballet’s web­site, the Russ­ian Impe­r­i­al Ballet’s chief bal­let mas­ter, Mar­ius Peti­pa, com­mis­sioned Tchaikovsky to write music for an adap­ta­tion of Alexan­der Dumas’ child-friend­ly sto­ry The Nut­crack­er of Nurem­berg. But The Nut­crack­er of Nurem­berg was inspired by the much dark­er E.T.A. Hoff­man tale, 1816’s “The Nut­crack­er and the Mouse King.”

The “weird, dark qual­i­ties” of the orig­i­nal were much more in keep­ing with Sendak’s self pro­claimed “obses­sive theme”: “Chil­dren sur­viv­ing child­hood.”

Sendak want­ed the bal­let to focus more intent­ly on Clara, the young girl who receives the Nut­crack­er as a Christ­mas present in Act I:

It’s about her vic­to­ry over her fear and her grow­ing feel­ings for the prince… She is over­whelmed with grow­ing up and has no knowl­edge of what this means. I think the bal­let is all about a strong emo­tion­al sense of some­thing hap­pen­ing to her, which is bewil­der­ing.

 

Bal­an­chine must have felt dif­fer­ent­ly. He benched Clara in Act II, let­ting the adult Sug­arplum Fairy take cen­ter­stage, to guide the chil­dren through a pas­sive tour of the Land of Sweets.

As Sendak scoffed to the Dal­las Morn­ing News:

It’s all very, very pret­ty and very, very beau­ti­ful… I always hat­ed the Sug­arplum Fairy. I always want­ed to whack her.

“Like what kids real­ly want is a can­dy king­dom. That short­changes children’s feel­ings about life,” echoes Stow­ell, who revived the Sendak com­mis­sion, fea­tur­ing the illus­tra­tor’s sets and cos­tumes every win­ter for 3 decades.

In lieu of the Sug­ar Plum Fairy, Sendak and Stow­ell intro­duced a daz­zling caged pea­cock — a fan favorite played by the same dancer who plays Clara’s moth­er in Act I.

The threats, in the form of eccen­tric uncle Drosselmeier, a fero­cious tiger, and a mas­sive rat pup­pet with an impres­sive, puls­ing tail, have a Freudi­an edge.

The paint­ed back­drops, grow­ing Christ­mas tree, and Nut­crack­er toy look as if they emerged from one of Sendak’s books. (He fol­lowed up the bal­let by illus­trat­ing a new trans­la­tion of the Hoff­man orig­i­nal.)

The Sendak-designed cos­tumes are more under­stat­ed, thought Pacif­ic North­west Bal­let cos­tumer Mark Zap­pone, who described work­ing with Sendak as “an incred­i­ble joy and plea­sure” and recalled the fun­ny ongo­ing bat­tle with the Act II Moors cos­tumes to Seat­tle Met:

Maurice’s design had the women in quite bil­lowy pants. So we ripped them out of the box, threw them on the girls upstairs in the stu­dios, and Kent start­ed rehears­ing the Moors. And one by one, the girls got their legs stuck in those pants and—boom—hit the floor, all six of them. It was like, “Oh my God, what are we going to do about that one?” They end­ed up, for years, twist­ing the legs in their cos­tumes and mak­ing a lit­tle tuck here and there. It was a rite of pas­sage; if you were going to do the Moors, don’t for­get to twist your pants around so you won’t get stuck in them.

Rent a filmed ver­sion of Mau­rice Sendak’s The Nut­crack­er on Ama­zon Prime. (Look for a Wild Thing cameo in the boat­ing scene with Clara and her Prince.)

Relat­ed Con­tent: 

The Only Draw­ing from Mau­rice Sendak’s Short-Lived Attempt to Illus­trate The Hob­bit

Mau­rice Sendak Sent Beau­ti­ful­ly Illus­trat­ed Let­ters to Fans — So Beau­ti­ful a Kid Ate One

Mau­rice Sendak Illus­trates Tol­stoy in 1963 (with a Lit­tle Help from His Edi­tor)

Ayun Hal­l­i­day is the Chief Pri­maol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

Watch Bing Crosby’s Final Christmas Special, Featuring a Famous Duet with Bowie, and Bowie Introducing His New Song, “Heroes” (1977)

Bing Cros­by died in Octo­ber of 1977, but that did­n’t stop him from appear­ing in liv­ing rooms all over Amer­i­ca for Christ­mas. He’d already com­plet­ed the shoot for his final CBS tele­vi­sion spe­cial Bing Cros­by’s Mer­rie Olde Christ­mas, along with such col­lab­o­ra­tors as Ron Moody, Stan­ley Bax­ter, the Trin­i­ty Boys Choir, Twig­gy, and a young fel­low by the name of David Bowie. Of course, Bowie had long since achieved his own dream of fame, at least to the younger gen­er­a­tion; it was view­ers who’d grown up lis­ten­ing to Cros­by who need­ed an intro­duc­tion. And they received a mem­o­rable one indeed, in the form of the Bowie-Cros­by duet “Peace on Earth/Little Drum­mer Boy,” pre­vi­ous­ly fea­tured here on Open Cul­ture.

This year you can watch Bing Cros­by’s Mer­rie Olde Christ­mas in its hour­long entire­ty, which includes per­for­mances of “Have Your­self a Mer­ry Lit­tle Christ­mas” and “Side by Side by Side” (from the late Stephen Sond­heim’s Com­pa­ny), a (per­haps embell­ished) musi­cal delin­eation of the extend­ed Cros­by fam­i­ly, and a ses­sion of lit­er­ary rem­i­nis­cence with none oth­er than Charles Dick­ens.

The set­up for all this is that Cros­by, his wife, and chil­dren have all been brought to Eng­land by the invi­ta­tion of the pre­vi­ous­ly unknown Sir Per­ci­val Cros­by, who desires to extend a hand to his “poor Amer­i­can rela­tions” — and who hap­pens to live next door to Bowie, that most Eng­lish of all 1970s rock stars.

The search for Sir Cros­by pro­ceeds mer­ri­ly, at one point prompt­ing his famous rel­a­tive to chat with Twig­gy about the nature of love and lone­li­ness, emo­tions “just as painful and just as beau­ti­ful as they ever were. Whether you’re a nov­el­ist, poet, or even a song­writer, it’s all in the way you sing.” These reflec­tions lead into a stark music video for the title track of Bowie’s “ ‘Heroes’ ”, which had come out just weeks before (coin­ci­den­tal­ly, on the very day of Cros­by’s death). Though a some­what incon­gru­ous addi­tion to such an old-fash­ioned pro­duc­tion, it does vivid­ly reflect a cer­tain chang­ing of the transat­lantic pop-cul­tur­al guard.

In their scene togeth­er, Cros­by and Bowie do exude an unde­ni­able mutu­al respect, the younger man admit­ting even to have tried his hand at the old­er man’s sig­na­ture hol­i­day song, “White Christ­mas.” Hav­ing set off the 1940s Christ­mas-music boom by record­ing it 35 years before, Cros­by sings it one last time him­self to close out this spe­cial. Before doing so, he describes the Christ­mas sea­son as “a time to look back with grat­i­tude at being able to come this far, and a time to look ahead with hope and opti­mism.” Like all the ele­ments of Bing Cros­by’s Mer­rie Olde Christ­mas not involv­ing David Bowie, these words were noth­ing new even then, but some­how they still man­age to stoke our Christ­mas spir­it all these decades lat­er.

Relat­ed Con­tent:

David Bowie & Bing Cros­by Sing “The Lit­tle Drum­mer Boy/Peace on Earth” (1977)

David Bowie Sends a Christ­mas Greet­ing in the Voice of Elvis Pres­ley

John­ny Cash’s Christ­mas Spe­cials, Fea­tur­ing June Carter, Steve Mar­tin, Andy Kauf­man & More (1976–79)

Revis­it Kate Bush’s Pecu­liar Christ­mas Spe­cial, Fea­tur­ing Peter Gabriel (1979)

Why “White Christ­mas,” “Here Comes San­ta Claus,” “Let It Snow,” and Oth­er Clas­sic Christ­mas Songs Come from the 1940s

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

Watch Awesome Human Choreography That Reproduces the Murmurations of Starling Flocks

A num­ber of chore­o­g­ra­phers have tak­en inspi­ra­tion from the move­ment of birds.

Sadek Waff, cre­ator of thrilling­ly pre­cise “mur­mu­ra­tions” such as the one above, is also inspired by street dance — par­tic­u­lar­ly the pop­ping hip hop moves known as Tut­ting and Toy­Man.

The nature lover and founder of the dance troupe Géométrie Vari­able uses both to excel­lent effect, chan­nel­ing a star­ling flock­’s hive mind with human dancers, whose low­er halves remain firm­ly root­ed. It’s all about the hands and arms, punc­tu­at­ed with the occa­sion­al neck flex.

As he observes on his Insta­gram pro­file:

There is mag­ic every­where, the key is know­ing how to look and lis­ten in silence. Like a cloud of birds form­ing waves in the sky, each indi­vid­ual has their own iden­ti­ty but also has an irre­place­able place in the whole.

To achieve these kalei­do­scop­ic mur­mu­ra­tions, Waff’s dancers drill for hours, count­ing aloud in uni­son, refin­ing their ges­tures to the point where the indi­vid­ual is sub­sumed by the group.

The use of mir­rors can height­en the illu­sion:

The reflec­tion brings a sym­met­ri­cal dimen­sion, like a calm body of water con­tem­plat­ing the spec­ta­cle from anoth­er point of view, adding an addi­tion­al dimen­sion, an exten­sion of the image.

The larg­er the group, the more daz­zling the effect, though a video fea­tur­ing a small­er than usu­al group of dancers — 20 in total — is help­ful for iso­lat­ing the com­po­nents Waff brings to bear in his avian-inspired work.

We’re par­tic­u­lar­ly enthralled by the mur­mu­ra­tion Waff cre­at­ed for the 2020 Par­a­lympic Games’ clos­ing cer­e­mo­ny in Tokyo, using both pro­fes­sion­als and ama­teurs in match­ing black COVID-pre­cau­tion masks to embody the event’s themes of “har­mo­nious cacoph­o­ny” and “mov­ing for­ward.” (Notice that the front row of dancers are wheel­chair users.)

See more of Sadek Waff’s mur­mu­ra­tions on his YouTube chan­nel and on Insta­gram.

Relat­ed Con­tent:

A Dancer Pays a Grav­i­ty-Defy­ing Trib­ute to Claude Debussy

The Evo­lu­tion of Dance from 1950 to 2019: A 7‑Decade Joy Ride in 6 Min­utes

The Icon­ic Dance Scene from Hel­lza­pop­pin’ Pre­sent­ed in Liv­ing Col­or with Arti­fi­cial Intel­li­gence (1941)

Ayun Hal­l­i­day is the Chief Pri­maol­o­gist of the East Vil­lage Inky zine and author, most recent­ly, of Cre­ative, Not Famous: The Small Pota­to Man­i­festo.  Fol­low her @AyunHalliday.

What Does It Take to Be a Great Artist?: An Aging Painter Reflects on His Creative Process & Why He Will Never Be a Picasso

What does it take to be an artist? In the short film above by Jakub Blank, artist Bill Blaine med­i­tates on the ques­tion as he strolls around his home and stu­dio and talks about his work. Blaine has aged into the real­iza­tion that mak­ing art is what ful­fills him, even though it prob­a­bly won’t bring him immor­tal fame. “I’ve thought about this,” he says. “I would prob­a­bly be a hap­pi­er per­son if I were paint­ing all the time.” Bloat­ed egos belong to the young, and Blaine is glad to put the “absurd” ambi­tions of youth behind him. “In the old days,” he mus­es, “your ego was so big, that you want­ed to be bet­ter than every­body else, you want­ed to be on the cut­ting edge of things… at least with old age, you don’t have a lot of that.”

And yet, though he seems to have every­thing an artist could want in the mate­r­i­al sense – a pala­tial estate with its own well-appoint­ed stu­dio – a melan­choly feel­ing of defeat hangs over the artist. Sad­ness remains in his ready smile as he gen­tly inter­ro­gates him­self, “So then, why the hell aren’t you paint­ing all the time?” Blaine chuck­les as he con­tem­plates see­ing a ther­a­pist, an idea he doesn’t seem to take par­tic­u­lar­ly seri­ous­ly. Aside from a few out­liers, maybe the psy­chi­atric pro­fes­sion hasn’t tak­en the cre­ative impulse par­tic­u­lar­ly seri­ous­ly either. One psy­cho­an­a­lyst who did, Otto Rank, wrote in Art and Artist of the impor­tance of cre­ativ­i­ty to all human devel­op­ment and activ­i­ty.

“The human urge to cre­ate,” Rank argued, “does not find expres­sion in works of art alone. It also pro­duces reli­gion and mythol­o­gy and the social insti­tu­tions cor­re­spond­ing to these. In a word, it pro­duces the whole cul­ture.” Every­thing we do, from bak­ing bread to writ­ing sym­phonies, is a cre­ative act, in that we take raw mate­ri­als and make things that didn’t exist before. In West­ern cul­ture, how­ev­er, the role of the artist has been dis­tort­ed. Artists are ele­vat­ed to the sta­tus of genius, or rel­e­gat­ed to medi­oc­ri­ties, at best, dis­pos­able dead­beats, at worst. Blaine sure­ly deserves his lot of hap­pi­ness from his work. Has he been under­mined by self-doubt?

His vul­ner­a­bil­i­ty and the sharp can­dor of his obser­va­tions leave us with a por­trait of a man almost in agony over the knowl­edge, he says – again using the accusato­ry sec­ond per­son – that “you’re not going to be the next Picas­so or the next Frank Stel­la or what­ev­er else.” There’s more to the neg­a­tive com­par­isons than wound­ed van­i­ty. He should feel free to do what he likes, but he lacks what made these artists great, he says:

You have to be obses­sive, you real­ly do. Com­pul­sive. And I’m not enough, unfor­tu­nate­ly. Had a cer­tain amount of tal­ent, just didn’t have the obses­sion appar­ent­ly. I think that’s what great artists have. They can’t let it go. And even­tu­al­ly, what­ev­er they do, that’s their art, that’s who they are.

Blaine con­trasts great­ness with the work of unse­ri­ous “dilet­tantes” who may approx­i­mate abstract expres­sion­ist or oth­er styles, but whose work fails to man­i­fest the per­son­al­i­ty of the artist. “You can see through it,” says Blaine, winc­ing. Shot in his “home and stu­dio in Mount Dora, Flori­da,” notes Aeon, the film is “full of his orig­i­nal paint­ings and pho­tographs. Blaine offers his unguard­ed thoughts on a range of top­ics relat­ed to the gen­er­a­tive process.”

Artists are rarely their own best crit­ics, and Blaine’s assess­ments of his work can seem with­er­ing when voiced over Blank’s slideshow pre­sen­ta­tions. But as he opens up about his cre­ative process, and his per­cep­tion of him­self as “too bour­geois” to real­ly make it, he may reveal much more about the strug­gles that all artists — or all cre­ative peo­ple — face than he real­izes.

via Aeon

Relat­ed Con­tent: 

The Long Game of Cre­ativ­i­ty: If You Haven’t Cre­at­ed a Mas­ter­piece at 30, You’re Not a Fail­ure

The 10 Para­dox­i­cal Traits of Cre­ative Peo­ple, Accord­ing to Psy­chol­o­gist Mihaly Csik­szent­mi­ha­lyi (RIP)

60-Sec­ond Intro­duc­tions to 12 Ground­break­ing Artists: Matisse, Dalí, Duchamp, Hop­per, Pol­lock, Rothko & More

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

Watch the Building of the Empire State Building in Color: The Creation of the Iconic 1930s Skyscraper From Start to Finish

Ambi­tion is not unknown in the New York City of the 2020s, but the New York City of the 1920s seems to have con­sist­ed of noth­ing but. Back then, where else would any­one dare to pro­pose the tallest build­ing in the world — much less end up with the job twelve days ahead of sched­ule and $9 mil­lion under bud­get? The con­struc­tion of the Empire State Build­ing began in Jan­u­ary of 1930, just three months after the Wall Street Crash that began the Great Depres­sion. Though eco­nom­ic con­di­tions kept the project from attain­ing prof­itabil­i­ty until the 1950s (and stuck it with the nick­name “Emp­ty State Build­ing”), it nev­er­the­less stood in sym­bol­ic defi­ance of those hard times — and, ulti­mate­ly, came to stand for New York and indeed the Unit­ed Sates of Amer­i­ca itself.

You can see footage of the Empire State Build­ing’s con­struc­tion in the com­pi­la­tion above, which gath­ers clips from con­tem­po­rary news­reels and oth­er sources and presents them in “restored, enhanced and col­orized” form.

These images show­case the his­to­ry-mak­ing sky­scrap­er’s tech­ni­cal inno­va­tions as well as its mar­shal­ing of labor at an immense scale: at the height of con­struc­tion, more than 3,500 work­ers were involved. That most of them were recent immi­grants from coun­tries like Ire­land and Italy reflects the pop­u­lar image of ear­ly 20th-cen­tu­ry Amer­i­ca as a “land of oppor­tu­ni­ty”; the sheer scale of the sky­scraper they built reflects the pre­vi­ous­ly unimag­in­able works made pos­si­ble by Amer­i­ca’s resources.

The Empire State Build­ing set records, and over the 90 years since its open­ing has remained a dif­fi­cult achieve­ment to sur­pass. Only in 1970 did it lose its title of the tallest build­ing in New York City, to Minoru Yamasak­i’s World Trade Cen­ter — and then regained it in 2001 after the lat­ter’s col­lapse. Today, one can eas­i­ly point to much taller and more tech­no­log­i­cal­ly advanced sky­scrap­ers all around the world, but how many of them are as beloved or rich with asso­ci­a­tions? Back in 1931, archi­tec­ture crit­ic Dou­glas Haskell described the Empire State Build­ing as “caught between met­al and stone, between the idea of ‘mon­u­men­tal mass’ and that of airy vol­ume, between hand­i­craft and machine design, and in the swing from what was essen­tial­ly hand­i­craft to what will be essen­tial­ly indus­tri­al meth­ods of fab­ri­ca­tion” — as good an expla­na­tion as any of why they don’t build ’em like this any­more.

Relat­ed Con­tent:

New York’s Lost Sky­scraper: The Rise and Fall of the Singer Tow­er

Watch the Com­plete­ly Unsafe, Ver­ti­go-Induc­ing Footage of Work­ers Build­ing New York’s Icon­ic Sky­scrap­ers

A New Inter­ac­tive Map Shows All Four Mil­lion Build­ings That Exist­ed in New York City from 1939 to 1941

An Intro­duc­tion to the Chrysler Build­ing, New York’s Art Deco Mas­ter­piece, by John Malkovich (1994)

Watch the Build­ing of the Eif­fel Tow­er in Time­lapse Ani­ma­tion

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

Why “White Christmas,” “Here Comes Santa Claus,” “Let It Snow,” and Other Classic Christmas Songs Come from the 1940s

Cast your mind back, if you will, to Christ­mas­time eighty years ago, and imag­ine which hol­i­day songs would have been in the air — or rather, which ones would­n’t have been. You cer­tain­ly would­n’t have heard the likes of “Jin­gle Bell Rock” or “Rockin’ Around the Christ­mas Tree,” rock-and-roll itself not yet hav­ing emerged in the form we know today. Even the thor­ough­ly un-rock­ing “Sil­ver Bells” would­n’t be record­ed until 1951, for the now-for­got­ten Bob Hope film The Lemon Drop Kid. What of chil­dren’s favorites like “Here Comes San­ta Claus,” “Rudolph, the Red-Nosed Rein­deer,” and “Frosty the Snow­man”? None were pop­u­lar until Gene Autry laid them down in 1947, 1949, and 1950, respec­tive­ly.

Even “The Christ­mas Song,” whose most beloved ver­sion was record­ed by Nat King Cole, was­n’t writ­ten until 1945 (as was  “Let It Snow”). The year before that brought “Have Your­self a Mer­ry Lit­tle Christ­mas”; the year before that, “San­ta Claus Is Comin’ to Town” and “I’ll Be Home for Christ­mas.” That was record­ed first and most defin­i­tive­ly by Bing Cros­by, the singer most close­ly iden­ti­fied with the 1940s Christ­mas-music boom. That boom began, as the Ched­dar Explains video at the top of the post tells it, with Cros­by’s Christ­mas Day 1941 ren­di­tion of “White Christ­mas,” just weeks after the attack on Pearl Har­bor.

“It’s no coin­ci­dence that the boom in Christ­mas tunes came dur­ing World War II, when tens of thou­sands of Amer­i­can sol­diers were abroad defend­ing their coun­try, no doubt long­ing for the sim­ple warmth of home,” writes The Atlantic’s Eric Har­vey. “Irv­ing Berlin invest­ed ‘White Christ­mas’ with the sort of metero­log­i­cal long­ing that comes from liv­ing in South­ern Cal­i­for­nia, but troops picked up on the sen­ti­ment, mak­ing the song a clas­sic in this regard.” This also hap­pened to be the zenith of the gold­en age of radio (a com­pi­la­tion of whose Christ­mas broad­casts we fea­tured last year here on Open Cul­ture). “By the 1940s, radios were a default pres­ence in most Amer­i­can homes. And by the late 1940s tele­vi­sion was grow­ing out of radio, and through the 1950s the pair set hol­i­day liv­ing rooms around the coun­try aglow with musi­cal per­for­mances.”

That most pop­u­lar Christ­mas songs still come from the 1940s and 50s (a Spo­ti­fy playlist of which you can find here) has giv­en rise to the­o­ries of a Baby-Boomer con­spir­a­cy to pre­serve their own child­hoods at all costs to the cul­ture. But then, as Christo­pher Ingra­ham writes in The Wash­ing­ton Post, “the post­war era real­ly was an excep­tion­al time in Amer­i­can his­to­ry: jobs were plen­ti­ful, the econ­o­my was boom­ing, and Amer­i­ca’s influ­ence on the world stage was at its peak.” Thus “what we now think of as the hol­i­day aes­thet­ic isn’t just about a par­tic­u­lar time of the year — it’s also very much about a par­tic­u­lar time of Amer­i­can his­to­ry.” This aligns with the per­cep­tion that Christ­mas has turned from a reli­gious hol­i­day into an Amer­i­can one. But take it from me, an Amer­i­can liv­ing in Korea: even on the oth­er side of the world, you can’t escape its songs.

Relat­ed Con­tent:

What Makes Music Sound Like Christ­mas Music? Hear the Sin­gle Most Christ­massy Chord of All Explained

Stream 48 Hours of Vin­tage Christ­mas Radio Broad­casts Fea­tur­ing Orson Welles, Bob Hope, Frank Sina­tra, Jim­my Stew­art, Ida Lupino & More (1930–1959)

David Bowie & Bing Cros­by Sing “The Lit­tle Drum­mer Boy” (1977)

Stream 22 Hours of Funky, Rock­ing & Swing­ing Christ­mas Albums: From James Brown and John­ny Cash to Christo­pher Lee & The Ven­tures

The Sto­ry of The Pogues’ “Fairy­tale of New York,” the Boozy Bal­lad That Has Become One of the Most Beloved Christ­mas Songs of All Time

Stream a Playlist of 79 Punk Rock Christ­mas Songs: The Ramones, The Damned, Bad Reli­gion & More

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.

J.R.R. Tolkien Sent Illustrated Letters from Father Christmas to His Kids Every Year (1920–1943)

It does­n’t take chil­dren long to sus­pect that San­ta Claus is actu­al­ly their par­ents. But if Mom and Dad demon­strate suf­fi­cient com­mit­ment to the fan­ta­sy, so will the kids. This must have held even truer for the fam­i­ly of the 20th cen­tu­ry’s most cel­e­brat­ed cre­ator of fan­tasies, J. R. R. Tolkien. Before Tolkien had begun writ­ing The Hob­bit, let alone the Lord of the Rings tril­o­gy, he was hon­ing his sig­na­ture sto­ry­telling and world-build­ing skills by writ­ing let­ters from Father Christ­mas. The tod­dler John Tolkien and his infant broth­er Michael received the first in 1920, just after their Great War vet­er­an father was demo­bi­lized from the army and made the youngest pro­fes­sor at the Uni­ver­si­ty of Leeds. Anoth­er would come each and every Christ­mas until 1943, two more chil­dren and much of a life’s work lat­er.

Every year, Tolkien’s Father Christ­mas had a great deal to report to John, Michael, and lat­er Christo­pher and Priscil­la. Apart from the usu­al has­sle of assem­bling and deliv­er­ing gifts, he had to con­tend with a host of oth­er chal­lenges includ­ing but not lim­it­ed to attacks by maraud­ing gob­lins and the acci­den­tal destruc­tion of the moon.

The cast of char­ac­ters also includes an unre­li­able polar-bear assis­tant and his cubs Pak­su and Valko­tuk­ka, the sound of whose names hints at Tolkien’s inter­est in lan­guage and myth. Since the pub­li­ca­tion of the col­lect­ed Let­ters From Father Christ­mas a few years after Tolkien’s death, enthu­si­asts have iden­ti­fied many traces of the qual­i­ties that would lat­er emerge, ful­ly devel­oped, in his nov­els. The spir­it of adven­ture is there, of course, but so is the humor.

Under­stand­ing seem­ing­ly from the first how to fire up a young read­er’s imag­i­na­tion, the mul­ti­tal­ent­ed Tolkien accom­pa­nied each let­ter from Father Christ­mas with an illus­tra­tion. Col­or­ful and evoca­tive, these works of art depict the scenes of both mishap and rev­el­ry described in the cor­re­spon­dence (itself stamped with a Tolkien-designed seal from the North Pole). How intense­ly must young John, Michael, Christo­pher, and Priscil­la have antic­i­pat­ed these mis­sives in the weeks — even months — lead­ing up to Christ­mas. And how aston­ish­ing it must have been, upon much lat­er reflec­tion, to real­ize what atten­tion their father had devot­ed to this fam­i­ly project. Grow­ing up Tolkien no doubt had its down­sides, as rela­tion to any famous writer does, but unmem­o­rable hol­i­days can’t have been one of them.

via Messy Nessy

Relat­ed Con­tent:

Read J. R. R. Tolkien’s “Let­ter From Father Christ­mas” To His Young Chil­dren

Dis­cov­er J. R .R. Tolkien’s Per­son­al Book Cov­er Designs for The Lord of the Rings Tril­o­gy

The Only Draw­ing from Mau­rice Sendak’s Short-Lived Attempt to Illus­trate The Hob­bit

110 Draw­ings and Paint­ings by J.R.R. Tolkien: Of Mid­dle-Earth and Beyond

When Sal­vador Dalí Cre­at­ed Christ­mas Cards That Were Too Avant-Garde for Hall­mark (1960)

Andy Warhol’s Christ­mas Art

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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 850 Books a Texas Lawmaker Wants to Ban Because They Could Make Students Feel Uncomfortable

“Who’s afraid of crit­i­cal race the­o­ry?” asked lawyer, legal schol­ar and Har­vard pro­fes­sor Der­rick Bell in a 1995 essay. Bell helped pio­neer the dis­ci­pline in the 70s, and until recent­ly, it remained most­ly con­fined to aca­d­e­m­ic jour­nals, grad school sem­i­nars and the pages of pro­gres­sive mag­a­zines. Now the phrase is every­where. What hap­pened? Did rad­i­cal schol­ars force third graders to read foot­notes? Or did con­ser­v­a­tives show up fifty years late to a con­ver­sa­tion, skip the read­ing, and decide the best way to respond was to lash out indis­crim­i­nate­ly at every iden­ti­ty and civ­il rights issue that makes them uncom­fort­able, start­ing with kinder­garten and work­ing their way up? Maybe Bell’s ques­tion has answered itself.

In the recent moral pan­ic over CRT, the term has become a denun­ci­a­tion, a shib­bo­leth that can apply to any his­to­ry, civics, or lit­er­a­ture les­son broad­ly con­strued, whether taught through cur­rent events, fic­tion, poet­ry, mem­oir, non­fic­tion, or any mate­r­i­al — to use the lan­guage of the “anti-CRT” Texas House Bill 3979 — that might make a stu­dent “feel dis­com­fort, guilt, anguish, or any oth­er form of psy­cho­log­i­cal dis­tress on account of the individual’s race or sex.” Con­nec­tions to Bel­l’s crit­i­cal race the­o­ry are ten­u­ous, at best. As Allyson Waller notes at the Texas Tri­bune, that aca­d­e­m­ic dis­ci­pline “is not being taught in K‑12 schools.”

This fact means lit­tle to right wing leg­is­la­tors, school board mem­bers and par­ents’ groups, who have found a con­ve­nient boogey­man on which to project their anx­i­eties. What the Texas bill means in prac­tice has been impos­si­ble to parse. Amer­i­can Civ­il Lib­er­ties Union lawyer Emer­son Sykes filed a fed­er­al suit over a sim­i­lar law in Okla­homa, argu­ing that it’s “so vague,” as Michael Pow­ell reports at The New York Times, “that it fails to pro­vide rea­son­able legal guid­ance to teach­ers and could put jobs in dan­ger.” A Black prin­ci­pal near Dal­las has already been forced to resign in the anti-CRT pan­ic, for writ­ing a pub­lic let­ter after George Floy­d’s death that declared, “Edu­ca­tion is the key to stomp­ing out igno­rance, hate, and sys­temic racism.”

In anoth­er part of the state, a dis­trict-lev­el exec­u­tive direc­tor of cur­ricu­lum has rec­om­mend­ed teach­ing “oth­er per­spec­tives” on the Holo­caust to meet the bil­l’s man­dates. Teach­ers and admin­is­tra­tors are not the only ones tar­get­ed by the bill and its sup­port­ers. “One minute they’re talk­ing crit­i­cal race the­o­ry,” says mid­dle school librar­i­an Car­rie Damon. “Sud­den­ly I’m hear­ing librar­i­ans are indoc­tri­nat­ing stu­dents. One library in Llano Coun­ty, about 80 miles north­west of Austin, shut down for three days for a “thor­ough review” of every chil­dren’s book. At the statewide lev­el, Texas Repub­li­can State Rep­re­sen­ta­tive Matt Krause launched an anti-CRT witch-hunt, in advance of a run for State Attor­ney Gen­er­al, by email­ing a list 850 books to state super­in­ten­dents, ask­ing if any of them appeared in their libraries.

The list, writes Dani­ka Ellis at Book Riot, is “a bizarre assort­ment of titles, for­mat­ted in a way that sug­gests it’s copy-and-past­ed from library list­ings.” It includes books about human rights, sex edu­ca­tion, any and every LGBTQ top­ic, race, Amer­i­can his­to­ry, and polic­ing. Iron­i­cal­ly, it also includes books about burn­ing books and bul­ly­ing (a prob­lem caus­ing stu­dent walk­outs around the coun­try). The books range from those for young chil­dren to mid­dle and high school stu­dents and col­lege-aged young adults. Most of them “were writ­ten by women, peo­ple of col­or and LGBTQ writ­ers.” It also includes “a par­tic­u­lar­ly puz­zling choice,” writes Pow­ell (prob­a­bly a mis­take?): Cyn­i­cal The­o­ries by Helen Pluck­rose and James Lind­say, two authors who have made careers out of expos­ing what they allege are ille­git­i­mate “griev­ances” in acad­e­mia.

You can see Krause’s full list here. The state rep’s “motive was unclear,” Pow­ell writes, but it seems clear enough he wished to flag these books for pos­si­ble removal. Giv­en that crit­i­cal race the­o­ry is not, in fact, a phrase that means “any­thing that makes con­ser­v­a­tives feel guilty and/or uncom­fort­able” but is fore­most a legal the­o­ry, we might ask legal ques­tions like cui bono? – “who ben­e­fits” from ban­ning the books on Krause’s list? Who feels uncom­fort­able and guilty when they read about racist polic­ing, healthy gay rela­tion­ships, or the civ­il rights move­ment– and why? Should that dis­com­fort pro­vide just cause for cen­sor­ship and the vio­la­tion of oth­er stu­dents’ rights to qual­i­ty edu­ca­tion­al mate­r­i­al? How can the sub­jec­tive stan­dard of “com­fort” be used to eval­u­ate the edu­ca­tion­al val­ue of a book?

Debates over free inquiry in edu­ca­tion seem nev­er to end. (Con­sid­er that the first book banned in Colo­nial North Amer­i­ca mocked the Puri­tans, who them­selves loved noth­ing more than ban­ning things.) As we approach the ques­tion this time around, it seems we might have learned not to ban books under vague laws that empow­er big­ots to hunt down an amor­phous ene­my so insid­i­ous it can lurk any­where and every­where. Such laws have their own his­to­ry, too, in the U.S. and else­where. Nowhere have they led to a state of affairs most of us want, one free from vio­lence, big­otry, dis­crim­i­na­tion and state repres­sion — that is, unless we need such things to make us com­fort­able.

via Book Riot

Relat­ed Con­tent:  

America’s First Banned Book: Dis­cov­er the 1637 Book That Mocked the Puri­tans

Read 14 Great Banned & Cen­sored Nov­els Free Online: For Banned Books Week 2014

It’s Banned Books Week: Lis­ten to Allen Gins­berg Read His Famous­ly Banned Poem, “Howl,” in San Fran­cis­co, 1956

When L. Frank Baum’s Wiz­ard of Oz Series Was Banned for “Depict­ing Women in Strong Lead­er­ship Roles” (1928)

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

Class Critiques in Squid Game, Succession, etc. — Pretty Much Pop: A Culture Podcast #112

Pop­u­lar shows have com­ment­ed on wealth inequal­i­ty by show­ing how dire the sit­u­a­tion is for the poor and/or how dis­con­nect­ed and clue­less the rich are. How effec­tive is this type of social com­men­tary?

Your host Mark Lin­sen­may­er is joined by philoso­pher and NY Times writer Lawrence Ware, nov­el­ist and writ­ing pro­fes­sor Sarahlyn Bruck, and edu­ca­tor with a rhetoric doc­tor­ate Michelle Par­rinel­lo-Cason to dis­cuss the appeal of both real­i­ty show (“fish­bowl”) hor­ror and satire. Is it OK if we don’t like any of the char­ac­ters in Suc­ces­sion? Does Squid Game actu­al­ly deserve its 94% on Rot­ten Toma­toes? Are we even capa­ble as Amer­i­can view­ers of appre­ci­at­ing what it’s try­ing to do?

We also touch on White Lotus, The Hunt, Schit­t’s Creek, tor­ture porn, social com­men­tary in songs, and more. Lurk­ing in the back­ground here are foun­da­tion­al works for this trend: Par­a­site, Get Out, Bat­tle Royale, and The Hunger Games.

A few arti­cles we may have drawn on for the dis­cus­sion:

Hear more from our guests on past episodes: Law on var­i­ous PEL dis­cus­sions on race and reli­gion, Sarahlyn on PMP on soap operas, Michelle on PMP on board games. Fol­low them @law_writes, @sarahlynbruck and @DaylaLearning.

This episode includes bonus dis­cus­sion you can access by sup­port­ing the pod­cast at patreon.com/prettymuchpop or by choos­ing a paid sub­scrip­tion through Apple Pod­casts. This pod­cast is part of the Par­tial­ly Exam­ined Life pod­cast net­work.

Pret­ty Much Pop: A Cul­ture Pod­cast is the first pod­cast curat­ed by Open Cul­ture. Browse all Pret­ty Much Pop posts.

How the Beatles Experimented with Indian Music & Pioneered a New Rock and Roll Sound

If the Bea­t­les’ exper­i­ments with Indi­an clas­si­cal music helped bridge their tran­si­tion from tour­ing pop stars to avant-garde stu­dio wiz­ards, it can seem less obvi­ous how seri­ous­ly they took Indi­an clas­si­cal music itself, though the band intro­duced mil­lions of West­ern­ers to Ravi Shankar and oth­er Indi­an musi­cians (some of whom did not get cred­it on albums like Sgt. Pep­per’s Lone­ly Hearts Club Band and were only dis­cov­ered decades lat­er). Because of the Bea­t­les, the sitar is indeli­bly asso­ci­at­ed in the West with psy­che­delia, and Indi­an clas­si­cal forms and instru­ments have entered the pop music ver­nac­u­lar to stay. But none of that’s to say the band set out to accom­plish these goals in their first dal­liance with East­ern sounds.

That intro­duc­tion came in the most unse­ri­ous of ways dur­ing the mak­ing of 1965’s slap­stick Help!: a chase scene in a Lon­don Indi­an restau­rant. The Bea­t­les would come to regret mak­ing the movie alto­geth­er, and nev­er quite under­stood it while they were mak­ing it. (“It was wrong for us,” Paul McCart­ney lat­er reflect­ed. “We were guest stars in our own movie.”)

Its sto­ry fea­tured a sin­is­ter, stereo­typ­i­cal “East­ern sect,” as Lennon put it, and the restau­rant scene, he said, was “the first time that we were aware of any­thing Indi­an.”

Lennon lat­er called the movie “bull­shit” but reflect­ed on its musi­cal impor­tance: “All of the Indi­an involve­ment,” he said in a 1972 inter­view, “came out of the film Help!” As George Har­ri­son recalled, the restau­rant scene was life-chang­ing:

I remem­ber pick­ing up the sitar and try­ing to hold it and think­ing, ‘This is a fun­ny sound.’ It was an inci­den­tal thing, but some­where down the line I began to hear Ravi Shankar’s name. The third time I heard it, I thought, ‘This is an odd coin­ci­dence.’ And then I talked with David Cros­by of The Byrds and he men­tioned the name. I went and bought a Ravi record; I put it on and it hit a cer­tain spot in me that I can’t explain, but it seemed very famil­iar to me. The only way I could describe it was: my intel­lect didn’t know what was going on and yet this oth­er part of me iden­ti­fied with it. It just called on me … a few months elapsed and then I met this guy from the Asian Music Cir­cle organ­i­sa­tion who said, ‘Oh, Ravi Shankar’s gonna come to my house for din­ner. Do you want to come too?’

Har­ri­son fol­lowed up the vis­it with sev­er­al weeks of study under Shankar (see them play­ing togeth­er in Rishikesh, India, below) and the Asian Music Cir­cle in Lon­don. He began apply­ing what he learned from Shankar to Bea­t­les songs. “With­in You With­out You,” from Sgt. Pep­per’s, for exam­ple, was based on a Shankar com­po­si­tion.

The first offi­cial Bea­t­les release to fea­ture Indi­an instru­men­ta­tion involved none of the band’s mem­bers. It was, rather, a med­ley of “A Hard Day’s Night,” “Can’t Buy Me Love,” and “I Should Have Known Bet­ter,” played on sitar, tablas, flute, and fin­ger cym­bals for the restau­rant scene and released on the North Amer­i­can record­ing of Help! In that same year, how­ev­er, the band used Indi­an sounds them­selves for the first time on Rub­ber Soul when the sitar appeared on the record­ing of “Nor­we­gian Wood.” The track “need­ed some­thing,” Har­ri­son said. “We would usu­al­ly start look­ing through the cup­board to see if we could come up with some­thing, a new sound, and I picked the sitar up — it was just lying around; I hadn’t real­ly fig­ured out what to do with it. It was quite spon­ta­neous: I found the notes that played the lick. It fit­ted and it worked.” The song has been her­ald­ed as the first appear­ance of “raga rock.” Not long after­ward, Har­ri­son com­posed “Love You To” for Revolver in 1966, a song that not only incor­po­rat­ed the hyp­not­ic drone of the sitar but also inte­grat­ed clas­si­cal Indi­an musi­cal the­o­ry into its com­po­si­tion.

In the video at the top, pianist and teacher David Ben­nett demon­strates how the Bea­t­les did not sim­ply pick up the sitar as a nov­el­ty instru­ment; they found ways to com­bine West­ern rock idioms with a tra­di­tion­al East­ern musi­cal vocab­u­lary. “Love You To” makes “exten­sive use of Indi­an instru­men­ta­tion like sitar, table and tam­bu­ra,” says Ben­nett, “but the song’s treat­ment of har­mo­ny, melody, and struc­ture was also heav­i­ly influ­enced by the Indi­an style rather than being based on a chord pro­gres­sion like most West­ern pop music.” We learn how the song uses a drone note — a root note of C — through­out, “typ­i­cal of Indi­an clas­si­cal music,” and we learn the def­i­n­i­tion of terms like “raga” and “alap”: a short intro­duc­to­ry sec­tion — such as that which opens “Love You To” — “usu­al­ly in free time, where the key cen­ter and raga are estab­lished.”

How seri­ous­ly did the Bea­t­les take Indi­an clas­si­cal music? That depends on which Bea­t­le you mean. In Har­rison’s hands, at least, an explo­ration of the musi­cal tra­di­tions of the sub­con­ti­nent pro­duced a unique body of psy­che­del­ic rock wide­ly imi­tat­ed but nev­er par­al­leled — one that did not use exot­ic instru­men­ta­tion sim­ply as orna­ment but rather as an oppor­tu­ni­ty to learn and change and adapt to new forms. Find out in Ben­net­t’s video how each of the Bea­t­les’ “raga rock” songs from the mid-six­ties incor­po­rat­ed Indi­an clas­si­cal music in var­i­ous ways, and lis­ten to a playlist of those songs here.

Relat­ed Con­tent: 

The Bea­t­les’ 8 Pio­neer­ing Inno­va­tions: A Video Essay Explor­ing How the Fab Four Changed Pop Music

How George Mar­tin Defined the Sound of the Bea­t­les: From String Quar­tets to Back­wards Gui­tar Solos

Hear Bri­an Eno Sing The Bea­t­les’ “Tomor­row Nev­er Knows” as Part of The Best Live Album of the Glam/Prog Era (1976)

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

An AI Computer Watched Hitchcock’s Vertigo 20 Times & Then Made Its Own Disturbing Movie

If you could watch only one movie, Alfred Hitch­cock­’s Ver­ti­go would hard­ly be the worst choice. Its con­tain­ment and expres­sion of such a range of cin­e­ma’s pos­si­bil­i­ties sure­ly did its part to bring it to the top spot on Sight & Sound’s most recent crit­ics’ poll of the great­est films of all time. But what if Ver­ti­go was all you knew of the entire world? Such is the case with the arti­fi­cial-intel­li­gence sys­tem used by artist Chris Peters to cre­ate “Ver­ti­go A.I.,” the short film above. As the sys­tem repeat­ed­ly “watched” Ver­ti­go over a two-day peri­od, says Peters’ offi­cial site, the artist “record­ed the machine’s neur­al net­work form­ing in real time — the ‘movie expe­ri­ence’ — made man­i­fest.”

This expe­ri­ence is a five-minute film, “not footage in the tra­di­tion­al sense of pho­tographed scenes, but footage of the inter­nal expe­ri­ence of a new intel­li­gence learn­ing about our world for the first time.” As for what we hear, “a sep­a­rate A.I. was used to write a nar­ra­tion for the record­ings. Giv­en a few lines of dia­logue from Ver­ti­go, the machine gen­er­at­ed sen­tences that went off on their own wild tan­gents.”

After about thir­ty sec­onds, any cinephile will rec­og­nize the visu­al source mate­r­i­al. As for the “sto­ry” told over the images, one can only imag­ine what process­es the cho­sen pieces of Ver­ti­go’s screen­play went through in the mind of the machine. “In the dream, I was in a room with a fig­ure,” begins the nar­ra­tor. “He was tall and cov­ered in white.”

Dreams make for noto­ri­ous­ly dull sub­ject mat­ter, but then, the endur­ing appeal of cin­e­ma has long been explained through its abil­i­ty to trans­port us into a state not at all dis­sim­i­lar from dream­ing. Ver­ti­go in par­tic­u­lar, as Sight & Sound edi­tor Nick James puts it, is “a dream-like film about peo­ple who are not sure who they are but who are busy recon­struct­ing them­selves and each oth­er to fit a kind of cin­e­ma ide­al of the ide­al soul-mate.” 27 spots below it on the mag­a­zine’s crit­ics’ poll comes Mul­hol­land Dri­ve by David Lynch, a film sim­i­lar­ly praised for its com­pelling but elu­sive sto­ry and its images seem­ing­ly pulled straight from the uncon­scious. Suit­ably, “Ver­ti­go A.I.” has some­thing more than a lit­tle Lynchi­an about it, mak­ing one won­der how the A.I. would han­dle Lynch’s fil­mog­ra­phy — and how we would han­dle the result.

via Aeon

Relat­ed Con­tent:

Mar­tin Scors­ese Intro­duces Clas­sic Movies: From Cit­i­zen Kane and Ver­ti­go to Lawrence of Ara­bia and Gone with the Wind

Gaze at Glob­al Movie Posters for Hitchcock’s Ver­ti­go: U.S., Japan, Italy, Poland & Beyond

Aban­doned Alter­nate Titles for Two Great Films: Kubrick’s Dr. Strangelove and Hitchcock’s Ver­ti­go

Watch “Sun­spring,” the Sci-Fi Film Writ­ten with Arti­fi­cial Intel­li­gence, Star­ring Thomas Mid­dled­itch (Sil­i­con Val­ley)

Watch Bri­an Eno’s Exper­i­men­tal Film “The Ship,” Made with Arti­fi­cial Intel­li­gence

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include 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.


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