De-Stress with 30 Minutes of Relaxing Visuals from Director Hayao Miyazaki

What does it mean to describe some­thing as relax­ing?

Most of us would agree that a relax­ing thing is one that qui­ets both mind and body.

There’s sci­en­tif­ic evi­dence to sup­port the stress-reliev­ing, restora­tive effects of spend­ing time in nature.

Even go-go-go city slick­ers with a han­ker­ing for excite­ment and adven­ture tend to under­stand the con­cept of “relax­ing” as some­thing slow-paced and sur­prise-free.

HBO Max is tout­ing its col­lec­tion of ani­ma­tion mas­ter Hayao Miyaza­ki’s films with 30 Min­utes of Relax­ing Visu­als from Stu­dio Ghi­b­li, above.

Will all of us expe­ri­ence those 30 min­utes as “relax­ing”?

Maybe not.

Stu­dio Ghi­b­li fans may find them­selves gripped by a sort of triv­ia con­test com­pet­i­tive­ness, shout­ing the names of the films that sup­ply these pas­toral visions—PonyoGrave of the Fire­flies!! Howl’s Mov­ing Cas­tle!!! 

Fledg­ling ani­ma­tors may feel as if they’ve swal­lowed a stone—no mat­ter how hard I try, noth­ing I make will approach the beau­ty on dis­play here.

Sticklers—and there are plen­ty leav­ing com­ments on YouTube—may be irri­tat­ed to real­ize that it’s actu­al­ly not 30 but 6 min­utes of visu­als, looped 5 times.

Insom­ni­acs (such as this reporter) may wish there was more loop­ing and less con­tent. The select­ed scenery is tran­quil enough, but the clips them­selves are brief, lead­ing to some jar­ring tran­si­tions.

(One pos­si­ble workaround for those hop­ing to lull them­selves to sleep: fid­dle with the speed set­tings. Played at .25 and mut­ed, this com­pi­la­tion becomes very relax­ing, much like artist Dou­glas Gordon’s video instal­la­tion, 24 Hour Psy­cho. Leave the sound up and the lap­ping waves, gen­tle winds, and chuff­ing trains turn into some­thing wor­thy of a slash­er flick.

Final­ly, with so much atten­tion focussed on Mars these days, we can’t help imag­in­ing what alien life forms might make of these earth­ly visions—ahh, this green, sheep-dot­ted pas­ture does low­er my stress lev­el… waitWTF was THAT!? Noth­ing on my home plan­et pre­pared me for the pos­si­bil­i­ty of a mon­strous winged house com­prised of over­grown bag­pipes and chick­en legs lum­ber­ing through the coun­try­side!

We con­cede that 30 Min­utes of Relax­ing Visu­als from Stu­dio Ghi­b­li is a pleas­ant thing to have play­ing in the back­ground as we wait for COVID restric­tions to be lift­ed… but ulti­mate­ly, you may find these 36 min­utes of music from Stu­dio Ghi­b­li films more gen­uine­ly relax­ing.

via Kot­tke

Relat­ed Con­tent: 

Stu­dio Ghi­b­li Makes 1,178 Images Free to Down­load from My Neigh­bor Totoro, Spir­it­ed Away & Oth­er Beloved Ani­mat­ed Films

A Mag­i­cal Look Inside the Paint­ing Process of Stu­dio Ghi­b­li Artist Kazuo Oga

Stu­dio Ghi­b­li Puts Online 400 Images from Eight Clas­sic Films, and Lets You Down­load Them for Free

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

Witness the Birth of Kermit the Frog in Jim Henson’s Live TV Show, Sam and Friends (1955)

Long before “green” became syn­ony­mous with eco-friend­ly prod­ucts and pro­duc­tion, an 18-year-old Jim Hen­son cre­at­ed a pup­pet who would go on to become the color’s most cel­e­brat­ed face from his mother’s cast-off green felt coat and a sin­gle ping pong ball.

Ker­mit debuted in black and white in the spring of 1955 as an ensem­ble mem­ber of Sam and Friendsa live tele­vi­sion show com­prised of five-minute episodes that the tal­ent­ed Hen­son had been tapped to write and per­form, fol­low­ing some ear­li­er suc­cess as a teen pup­peteer.

Air­ing on the Wash­ing­ton DC-area NBC affil­i­ate between the evening news and The Tonight ShowSam and Friends was an imme­di­ate hit with view­ers, even if they ranked Ker­mit, orig­i­nal­ly more lizard than frog, fourth in terms of pop­u­lar­i­ty. (Top spot went to a skull pup­pet named Yorick.)

Watch­ing the sur­viv­ing clips of Sam and Friends, it’s easy to catch glimpses of where both Ker­mit and Hen­son were head­ed.

While Hen­son voiced Sam and all of his pup­pet friends, Ker­mit wound up sound­ing the clos­est to Hen­son him­self.

Kermit’s sig­na­ture face-crum­pling reac­tions were by design. Where­as oth­er pup­pets of the peri­od, like the tit­u­lar Sam, had stiff heads with the occa­sion­al mov­ing jaw, Kermit’s was as soft as a foot­less sock, allow­ing for far greater expres­sive­ness.

Hen­son honed Kermit’s expres­sions by plac­ing live feed mon­i­tors on the floor so he and his pup­peteer bride-to-be Jane, could see the pup­pets from the audi­ence per­spec­tive.

Unlike pre­vi­ous­ly tele­vised pup­pet per­for­mances, which pre­served the exist­ing prosce­ni­ums of the the­aters to which the play­ers had always been con­fined, Hen­son con­sid­ered the TV set frame enough. Lib­er­at­ing the pup­pets thus­ly gave more of a sketch com­e­dy feel to the pro­ceed­ings, some­thing that would car­ry over to Sesame Street and lat­er, The Mup­pet Show.

By the 12th episode, Ker­mit has found a niche as wry straight man for wack­i­er char­ac­ters like jazz afi­ciona­do Har­ry the Hip­ster who intro­duced an ele­ment of musi­cal nota­tion to the ani­mat­ed let­ters and num­bers that would become a Sesame Street sta­ple.

And sure­ly we’re not the only ones who think the Mup­pets’ recent appear­ance in a Super Bowl ad pales in com­par­i­son to Ker­mit and Harry’s live com­mer­cial for Sam and Friends’ spon­sor, a region­al brand of bacon and lunch meat.

Sam and Friends ran from 1955 to 1961, but Kermit’s first per­for­mance on The Tonight Show in 1956, lip sync­ing to Rose­mary Clooney’s record­ing of “I’ve Grown Accus­tomed to Your Face” and mug­ging in a blonde braid­ed wig, hint­ed that he and Hen­son would soon out­grow the local tele­vi­sion pond.

Relat­ed Con­tent: 

Jim Hen­son Cre­ates an Exper­i­men­tal Ani­ma­tion Explain­ing How We Get Ideas (1966)

The Cre­ative Life of Jim Hen­son Explored in a Six-Part Doc­u­men­tary Series

Watch The Sur­re­al 1960s Films and Com­mer­cials of Jim Hen­son

Jim Hen­son Teach­es You How to Make Pup­pets in Vin­tage Primer From 1969

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine, cur­rent issue #63. Fol­low her @AyunHalliday.

Paul Simon Deconstructs “Mrs. Robinson” (1970)

There’s noth­ing like hav­ing a dead­line. When Simon and Gar­funkel were called on by direc­tor Mike Nichols to pro­vide music for his 1967 com­e­dy The Grad­u­ate, the film was already being edit­ed, and the duo were work­ing on the movie stu­dio clock. To hear Simon tell it in this inter­view with Dick Cavett (from the same inter­view we fea­tured ear­li­er this week), it was that crunch time that pro­duced one of their best songs, and their biggest hit, “Mrs. Robin­son.”

In fact, the song stitched togeth­er two unre­lat­ed sketch­es. The first was the gui­tar fill that starts the song, which was Simon just riff­ing over a chase scene. “But it wasn’t work­ing,” he says. The oth­er, the cho­rus, was a frag­ment: “And here’s to you Mrs. Robin­son, Jesus loves you more than you will know.”

“For no par­tic­u­lar rea­son, the words just came into my head,” Simon tells Cavett. The next line men­tioned Mrs. Roo­sevelt, and who knows where Simon might have gone with the song if Mike Nichols hadn’t told him to ditch any­thing polit­i­cal and keep with just the one char­ac­ter.

If you have the sound­track to The Grad­u­ate, you’ll notice that the ver­sion of “Mrs. Robin­son” only has scat singing in the vers­es, just mak­ing it up as they went along. There was no time to flesh out the track, and it fit in the movie bet­ter than any of the songs Mike Nichols had licensed already from the duo. It would be one of many pre­scient choic­es for the clas­sic com­e­dy, includ­ing cast­ing the unknown Jew­ish 30-year-old Dustin Hoff­man for the main role instead of the very white choic­es the stu­dio was try­ing to push on the direc­tor.

It was only three months after the film came out that Simon and Gar­funkel record­ed the full ver­sion with the lyrics in the vers­es. It became their sec­ond num­ber one sin­gle in 1968 and was the first rock song to win a Gram­my for Record of the Year. But true to the orig­i­nal sound­track ver­sion, it keeps its open­ing verse word-free.

And it’s an odd song. Simon describes the writ­ing as stream of con­scious­ness. Though Mrs. Robin­son is indeed a char­ac­ter in the film, played by Anne Ban­croft, the lyrics rarely ref­er­ence the film, except for “It’s a lit­tle secret just the Robin­son’s affair/Most of all you’ve got to hide it from the kids.” (And even here Simon seems to be singing about hid­ing pre­scrip­tion drugs). Instead Simon cre­ates an ellip­ti­cal nar­ra­tive for Mrs. Robin­son, plac­ing her at the cen­ter of a sto­ry set…at a san­i­tar­i­um, per­haps? The sto­ry jumps all around, but Mrs. Robin­son remains con­fused, out of sorts, suf­fer­ing the alien­ation of the sub­ur­ban wife, nos­tal­gic for an imag­i­nary past. It’s where Joe DiMag­gio comes in, called out like a sav­ior (“a nation turns its lone­ly eyes to you”) when the “Jesus loves you” exhor­ta­tions don’t work. Lat­er, Simon would explain the DiMag­gio ref­er­ence as, “I thought of him as an Amer­i­can hero and that gen­uine heroes were in short sup­ply.” (Simon was more of a Mick­ey Man­tle fan, but DiMag­gio had bet­ter syl­la­bles).

The good thing about writ­ing in this stream of con­scious­ness, Simon tells Cavett, is “You find out what was in your mind was rel­e­vant even though at the time it didn’t seem so.” The song sounds chip­per, but those lyrics are the sto­ry of a soci­ety about to come apart, which it would do sev­er­al months lat­er in 1968. Like The Grad­u­ate, with its satire about sub­ur­bia, loos­en­ing morals, hypocrisy, and “plas­tics” both as a career choice and a way of describ­ing soci­ety, the song is a rev­e­la­tion of a world to come.

Relat­ed Con­tent:

Art Gar­funkel Lists 1195 Books He Read Over 45 Years, Plus His 157 Favorites (Many Free)

Watch Simon & Gar­funkel Sing “The Sound of Silence” 45 Years After Its Release, and Just Get Haunt­ing­ly Bet­ter with Time

Paul Simon Tells the Sto­ry of How He Wrote “Bridge Over Trou­bled Water” (1970)

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

4,000 Priceless Scrolls, Texts & Papers From the University of Tokyo Have Been Digitized & Put Online

The phrase “open­ing of Japan” is a euphemism that has out­lived its pur­pose, serv­ing to cloud rather than explain how a coun­try closed to out­siders sud­den­ly, in the mid-19th cen­tu­ry, became a major influ­ence in art and design world­wide. Nego­ti­a­tions were car­ried out at gun­point. In 1853, Com­modore Matthew Per­ry pre­sent­ed the Japan­ese with two white flags to raise when they were ready to sur­ren­der. (The Japan­ese called Perry’s fleet the “black ships of evil men.”) In one of innu­mer­able his­tor­i­cal ironies, we have this ugli­ness to thank for the explo­sion of Impres­sion­ist art (van Gogh was obsessed with Japan­ese prints and owned a large col­lec­tion) as well as much of the beau­ty of Art Nou­veau and mod­ernist archi­tec­ture at the turn of the cen­tu­ry.

We may know ver­sions of this already, but we prob­a­bly don’t know it from a Japan­ese point of view. “As our glob­al soci­ety grows ever more con­nect­ed,” writes Katie Bar­rett at the Inter­net Archive blog, “it can be easy to assume that all of human his­to­ry is just one click away. Yet lan­guage bar­ri­ers and phys­i­cal access still present major obsta­cles to deep­er knowl­edge and under­stand­ing of oth­er cul­tures.”

Unless we can read Japan­ese, our under­stand­ing of its his­to­ry will always be informed by spe­cial­ist schol­ars and trans­la­tors. Now, at least, thanks to coop­er­a­tion between the Uni­ver­si­ty of Tokyo Gen­er­al Library and the Inter­net Archive, we can access thou­sands more pri­ma­ry sources pre­vi­ous­ly unavail­able to “out­siders.”

“Since June 2020,” notes Bar­rett, “our Col­lec­tions team has worked in tan­dem with library staff to ingest thou­sands of dig­i­tal files from the Gen­er­al Library’s servers, map­ping the meta­da­ta for over 4,000 price­less scrolls, texts, and papers.” This mate­r­i­al has been dig­i­tized over decades by Japan­ese schol­ars and “show­cas­es hun­dreds of years of rich Japan­ese his­to­ry expressed through prose, poet­ry, and art­work.” It will be pri­mar­i­ly the art­work that con­cerns non-Japan­ese speak­ers, as it pri­mar­i­ly con­cerned 19th-cen­tu­ry Euro­peans and Amer­i­cans who first encoun­tered the country’s cul­tur­al prod­ucts. Art­work like the humor­ous print above. Bar­rett pro­vides con­text: 

In one satir­i­cal illus­tra­tion, thought to date from short­ly after the 1855 Edo earth­quake, cour­te­sans and oth­ers from the demi­monde, who suf­fered great­ly in the dis­as­ter, are shown beat­ing the giant cat­fish that was believed to cause earth­quakes. The men in the upper left-hand cor­ner rep­re­sent the con­struc­tion trades; they are try­ing to stop the attack on the fish, as rebuild­ing from earth­quakes was a prof­itable busi­ness for them.

There are many such depic­tions of “seis­mic destruc­tion” in ukiyo‑e prints dat­ing from the same peri­od and the lat­er Mino-Owari earth­quake of 1891: “They are a sober­ing reminder of the role that nat­ur­al dis­as­ters have played in Japan­ese life.” 

You can see many more dig­i­tized arti­facts, such as the charm­ing book of Japan­ese ephemera above, at the Inter­net Archive’s Uni­ver­si­ty of Tokyo col­lec­tion. Among the 4180 items cur­rent­ly avail­able, you’ll also find many Euro­pean prints and engrav­ings held in the library’s 25 col­lec­tions. All of this mate­r­i­al “can be used freely with­out pri­or per­mis­sion,” writes the Uni­ver­si­ty of Tokyo Library. “Among the high­lights,” Bar­rett writes, “are man­u­scripts and anno­tat­ed books from the per­son­al col­lec­tion of the nov­el­ist Mori Ōgai (1862–1922), an ear­ly man­u­script of the Tale of Gen­ji, [below] and a unique col­lec­tion of Chi­nese legal records from the Ming Dynasty.” Enter the col­lec­tion here.

Relat­ed Con­tent: 

Watch the Mak­ing of Japan­ese Wood­block Prints, from Start to Fin­ish, by a Long­time Tokyo Print­mak­er

Watch Vin­tage Footage of Tokyo, Cir­ca 1910, Get Brought to Life with Arti­fi­cial Intel­li­gence

Down­load Clas­sic Japan­ese Wave and Rip­ple Designs: A Go-to Guide for Japan­ese Artists from 1903

Down­load Vin­cent van Gogh’s Col­lec­tion of 500 Japan­ese Prints, Which Inspired Him to Cre­ate “the Art of the Future”

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

The Surface of Mars Shown in Stunning 4K Resolution

Could you use a men­tal escape? Some­thing that trans­ports you beyond the con­fines of your pan­dem­ic-nar­rowed world? Maybe a trip to Mars will do the trick. Above and below, you can find high def­i­n­i­tion footage cap­tured by NASA’s three Mars rovers–Spirit, Oppor­tu­ni­ty and Curios­i­ty. The footage (also con­tributed by JPL-Cal­techMSSSCor­nell Uni­ver­si­ty and ASU) was stitched togeth­er by Elder­Fox Doc­u­men­taries, cre­at­ing what they call the most life­like expe­ri­ence of being on Mars.

Safe trav­els.

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 Laugh­ing Squid

Relat­ed Con­tent:

Carl Sagan Presents Six Lec­tures on Earth, Mars & Our Solar Sys­tem … For Kids (1977)

Mars Rover, Curios­i­ty, Will Face Sev­en Min­utes of Ter­ror on August 5

NASA Releas­es a Mas­sive Online Archive: 140,000 Pho­tos, Videos & Audio Files Free to Search and Down­load

Leonard Nimoy Nar­rates Short Film About NASA’s Dawn: A Voy­age to the Ori­gins of the Solar Sys­tem

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Watch Chick Corea (RIP) Perform Intimate Acoustic Performances with Bobby McFerrin, Gary Burton, Hiromi Uehara & Others

It seems impos­si­ble to talk about key­boardist Chick Corea, who passed away from can­cer on Feb­ru­ary 11 at age 79, with­out also talk­ing about Miles Davis. Davis hand picked him for the ground­break­ing albums In a Silent Way and Bitch­es Brew, and as a mem­ber of those ensem­bles, Corea helped shape the future of music and helped divide the jazz com­mu­ni­ty into those who embraced the psy­che­del­ic “fusion” of jazz, rock, and oth­er world musics and those who were fierce­ly pro­tec­tive of tra­di­tion.

Corea, how­ev­er, “had already gone through ear­ly explo­rative phas­es of his career,” writes Jim Bur­long at Jazz Views, before his “brief but not always hap­py” stint with Davis. He was on his way to the avant-garde direc­tion he would take with his lat­er group, Return to For­ev­er. Yet no mat­ter how far out there he went with Davis or the ridicu­lous­ly accom­plished RTF and hun­dreds of oth­er musi­cians he played with, Corea always stayed con­nect­ed to the music’s roots.

“Through­out his career,” Gio­van­ni Rus­sonel­lo writes at The New York Times, Corea “nev­er aban­doned his first love, the acoustic piano, on which his punc­til­ious touch and crisp sense of har­mo­ny made his play­ing imme­di­ate­ly dis­tinc­tive.” We hear it in com­po­si­tions like “Spain” (at the top in a beau­ti­ful­ly spare ver­sion with Bob­by McFer­rin), “500 Miles High,” and “Tones for Joan’s Bones,” all of which have “become jazz stan­dards, marked by his dreamy but bright­ly illu­mi­nat­ed har­monies and ear-grab­bing melodies.”

We hear Corea’s “dreamy” acoustic piano through­out Return to Forever’s 1976 Roman­tic War­rior, an album that fea­tures 29 or so addi­tion­al instru­ments among its four musi­cians, includ­ing a Min­i­Moog, Micro­moog, Poly­moog, Moog 15, ARP Odyssey, and an alarm clock and slide whis­tle on the quirky, medieval “The Magi­cian.” This descrip­tion alone might make purists cringe, but charges that jazz fusion albums are over­stuffed and over­ly busy don’t tend to stick to Corea’s best record­ings.

The sound of Return to For­ev­er on Roman­tic War­rior, an album that influ­enced “bands to come on both sides of the Atlantic,” is “nev­er crowd­ed,” Bur­long writes, “and the over­all ambiance from all com­bi­na­tions of the thir­ty some­thing instru­ments used is most­ly one of con­trolled urgency.” Graced with a finesse that shines equal­ly in weird, Sci­en­tol­ogy-inspired elec­tric albums and tra­di­tion­al acoustic trios, Corea’s “ver­sa­til­i­ty is sec­ond to none when it comes to the jazz world,” says his long­time friend and col­lab­o­ra­tor, vibra­phon­ist Gary Bur­ton.

Corea resist­ed the idea that funk and rock instru­men­ta­tion in pro­gres­sive jazz meant the inven­tion of a new sub-genre. “It’s the media that are so inter­est­ed in cat­e­go­riz­ing music,” he said in 1983, “the media and the busi­ness­men, who, after all, have a vest­ed inter­est in keep­ing mar­ket­ing clear cut and sep­a­rate. If crit­ics would ask musi­cians their views about what is hap­pen­ing, you would find that there is always a fusion of sorts tak­ing place… a con­tin­u­al merg­ing of dif­fer­ent streams.”

His advice to fel­low musi­cians who might feel con­strained by tra­di­tion or the stric­tures of the mar­ket is price­less (or “cheap but good,” he wrote), includ­ing the advice he gave a grad­u­at­ing class at Berklee Col­lege of Music in his home state of Mass­a­chu­setts in 1997: “It’s all right to be your­self. In fact, the more your­self you are, the more mon­ey you make.” As a musi­cian, Corea was nev­er any­thing less than him­self, though he didn’t seem in it for the mon­ey, shar­ing com­po­si­tion cred­it equal­ly among the musi­cians on many of his ensem­ble albums.

Corea’s ver­sa­tile musi­cal approach won him 23 Gram­mys (“more than almost any oth­er musi­cian,” writes Rus­sonel­lo), three Latin Gram­mys, and the endur­ing respect and admi­ra­tion of fans and fel­low musi­cians. See more of his flaw­less chops in the inti­mate live per­for­mances above, includ­ing a Tiny Desk Con­cert with Bur­ton, a full con­cert in Spain from 2018 with his acoustic trio, and a duel­ing piano per­for­mance of “Spain” live in Tokyo with pianist Hiro­mi Uehara, just above.

Relat­ed Con­tent: 

Chick Corea (RIP) Offers 16 Pieces of “Cheap But Good Advice for Play­ing Music in a Group” (1985)

The Uni­ver­sal Mind of Bill Evans: Advice on Learn­ing to Play Jazz & The Cre­ative Process

Miles Davis’ Bitch­es Brew Turns 50: Cel­e­brate the Funk-Jazz-Psych-Rock Mas­ter­piece

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

The Open Syllabus Project Visualizes the 1,000,000+ Books Most Frequently Assigned in College Courses

The Prince, The Can­ter­bury Tales, The Com­mu­nist Man­i­festo, The Souls of Black FolkThe Ele­ments of Style: we’ve read all these, of course. Or at least we’ve read most of them (one or two for sure), if our ever-dim­mer mem­o­ries of high school or col­lege are to be trust­ed. But we can rest assured that stu­dents are read­ing — or in any case, being assigned — these very same works today, thanks to the Open Syl­labus project, which as of this writ­ing has assem­bled a data­base of 7,292,573 dif­fer­ent col­lege course syl­labi. Great­ly expand­ed since we pre­vi­ous­ly fea­tured it here on Open Cul­ture, its “Galaxy” now visu­al­izes the 1,138,841 most fre­quent­ly assigned texts in that data­base, pre­sent­ing them in a Google Maps-like inter­face for your intel­lec­tu­al explo­ration.

If you click on the search win­dow in the upper-left cor­ner of that inter­face, a scrol­lable rank­ing of the top 100 most fre­quent­ly assigned texts opens imme­di­ate­ly below. Num­ber one, appear­ing on more than 15,000 of the syl­labi col­lect­ed so far, is Strunk and White’s clas­sic writ­ing-style guide.

Click on its title and you’ll find your­self in its cor­ner of the map, and you’ll see high­light­ed oth­er pop­u­lar read­ings that tend to be assigned togeth­er with it: Diana Hack­er’s A Writer’s Ref­er­ence (at the moment the sec­ond-most assigned text), Aris­totle’s Rhetoric, Mar­tin Luther King Jr.‘s “Let­ter from the Birm­ing­ham Jail,” Jür­gen Haber­mas’ The Struc­tur­al Trans­for­ma­tion of the Pub­lic Sphere.

Michel Fou­cault holds by some mea­sures the record for the great­est num­ber of cita­tions in the human­i­ties. If you’ve read only one of his books, you’ve prob­a­bly read Dis­ci­pline and Pun­ish, his 1975 study of the penal sys­tem — and cur­rent hold­er of six­teenth place on the Open Syl­labus rank­ings. But zoom in on it and you’ll find plen­ty of rel­e­vant books and arti­cles you might not have read: Alan Elsner’s Gates of Injus­tice, William Ian Miller’s The Anato­my of Dis­gustSoledad Broth­er: The Prison Let­ters of George Jack­son. Sim­i­lar­ly, an excur­sion in the neigh­bor­hood of Bene­dict Ander­son’s Imag­ined Com­mu­ni­ties brings encoun­ters with oth­er inves­ti­ga­tions of coun­try and cit­i­zen­ship like Ernest Renan’s What Is a Nation? and Dun­can S.A. Bel­l’s Myth­scapes: Mem­o­ry, Mythol­o­gy, and Nation­al Iden­ti­ty.

In every sense, the results to be found in the Open Syl­labus Galaxy are more inter­est­ing than those offered up by the stan­dard you-may-also-like algo­rithms. Back in col­lege you may have enjoyed, say, Edward Said’s Ori­en­tal­ism, but the range of texts that could accom­pa­ny it would have been lim­it­ed by the theme of the class and the intent of your instruc­tor. Here you’ll find Noam Chom­sky’s Failed States on one side, John R. Bowen’s Why the French Don’t Like Head­scarves on anoth­er, Hans Wehr’s Dic­tio­nary of Mod­ern Writ­ten Ara­bic on anoth­er, and even Mes­sages to the World: The State­ments of Osama bin Laden on anoth­er still. If we want to under­stand a sub­ject, after all, we must read not just about it but around it. In col­lege or else­where, you might well have heard that idea; here, you can see it. Enter the Open Syl­labus Galaxy here.

Relat­ed Con­tent:

David Fos­ter Wallace’s 1994 Syl­labus: How to Teach Seri­ous Lit­er­a­ture with Light­weight Books

W.H. Auden’s 1941 Lit­er­a­ture Syl­labus Asks Stu­dents to Read 32 Great Works, Cov­er­ing 6000 Pages

Lyn­da Barry’s Won­der­ful­ly Illus­trat­ed Syl­labus & Home­work Assign­ments from Her UW-Madi­son Class, “The Unthink­able Mind”

Don­ald Barthelme’s Syl­labus High­lights 81 Books Essen­tial for a Lit­er­ary Edu­ca­tion

Junot Díaz’s Syl­labi for His MIT Writ­ing Class­es, and the Nov­els on His Read­ing List

“Call­ing Bull­shit”: See the Syl­labus for a Col­lege Course Designed to Iden­ti­fy & Com­bat Bull­shit

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

Why Does The Karate Kid Persist as the New Cobra Kai? A Critical Consideration by Pretty Much Pop: A Culture Podcast (#82)

Did any­one sus­pect that the beloved 1984 film The Karate Kid (and its decreas­ing­ly beloved sequels) would now be not just remade but revived as the YouTube-Red-turned-Net­flix hit Cobra Kai? Is this new show actu­al­ly good, or just liv­ing unhealth­ily on nos­tal­gia and the fas­ci­na­tion of watch­ing teens and mid­dle aged peo­ple fist­fight and fall in love.

Your Pret­ty Much Pop hosts Mark-san, Eri­ca-san, and Bri­an-san sur­vey the show and all the films for non­sen­si­cal plot­ting, vil­lain moti­va­tion, ques­tion­able act­ing, and more. It’s almost as if PMP is the best… around… and noth­ing’s ever gonna keep it down.

Care for some arti­cles with more info about these shows?

If you haven’t seen the noto­ri­ous Karate Kid III, watch this.

Hear more of this pod­cast at prettymuchpop.com. This episode includes bonus dis­cus­sion that you can access by sup­port­ing the pod­cast at patreon.com/prettymuchpop. 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.

Peter Gabriel Re-Records “Biko,” His Anti-Apartheid Protest Song, with Musicians Around the World

Wis­dom, humour, com­pas­sion, under­stand­ing, bril­lian­cy of intel­lect, unselfish­ness, mod­esty, courage—he had all these attrib­ut­es… The gov­ern­ment quite clear­ly nev­er under­stood the extent to which Steve Biko was a man of peace. He was mil­i­tant in stand­ing up for his prin­ci­ples, yes, but his abid­ing goal was a peace­ful rec­on­cil­i­a­tion of all South Africans.

—Don­ald Woods

When South African police mur­dered Steve Biko in deten­tion on August 18, 1977, they thought they were rid­ding them­selves of a thorn in their side, that in killing him, they could for­get about him. Senior TIME edi­tor Tony Karon, who grew up in white South Africa, record­ed what the Min­is­ter of Police said when announc­ing Biko’s death to “a con­fer­ence of the rul­ing par­ty”: “I am not glad and I am not sor­ry about Mr. Biko. It leaves me cold. I can say noth­ing to you. Any per­son who dies… I shall also be sor­ry if I die.” Then, writes Karon, “they laughed. Like B‑movie Nazis.”

Despite the apartheid state’s best efforts to destroy him, Biko’s death made him a mar­tyr. “I didn’t know Steve Biko,” writes Karon, “but his death made clear to me, and hun­dreds of young white peo­ple like me, what mil­lions of black South Africans knew from expe­ri­ence…. The fight to end apartheid had claimed many thou­sands of lives before his, and many thou­sands more would be killed after Biko’s mur­der. But no death shook my world, and the coun­try all around me, more than Steve Biko’s.”

Biko helped found the South African Student’s Orga­ni­za­tion (SASO) while study­ing med­i­cine at the Uni­ver­si­ty of Natal, and he found­ed the Black Con­scious­ness Move­ment to advo­cate “self-aware­ness and self-reliance for Black peo­ple,” writes Mohammed Elnaiem at JSTOR Dai­ly. It was a move­ment to cen­ter the expe­ri­ences of Black South Africans. Yet as Biko under­stood the term, “Black” was a polit­i­cal class: his was “a move­ment for peo­ple who are oppressed,” he said, includ­ing so-called “col­ored” and Indi­an South Africans. “We believe,” says Biko in the inter­view above, “in a non-racial soci­ety.”

The gov­ern­ment “soon real­ized,” Karon writes, “the rad­i­cal move­ment was a threat to racial hier­ar­chy in the coun­try,” with its legal divi­sions of caste and class. They could not stop Biko’s mes­sage from res­onat­ing around the world. News of his arrest and death spread quick­ly and remained a pow­er­ful sym­bol of the regime’s bru­tal­i­ty. In the music world, the news took the form of Peter Gabriel’s “Biko.” Released in 1980, the song became a major hit. It was, wrote crit­ic Phil Sut­cliffe, “so hon­est you might even risk call­ing it truth.” Gabriel him­self, on the 40th anniver­sary of Biko’s death, wrote that “both music and lyric are sim­ple but writ­ten to be direct and emo­tion­al.”

He did not need to embell­ish, espe­cial­ly in the song’s final line: “the eyes of the world are watch­ing now, watch­ing now.” Indeed, they were, as they are now, even in our states of pan­dem­ic iso­la­tion, watch­ing the con­tin­ued police bru­tal­i­ty of gov­ern­ments built on racism, colo­nial­ism, slav­ery, apartheid, and exclu­sion. It’s an ide­al time for Gabriel to re-release “Biko,” and re-record it with Play­ing for Change, the orga­ni­za­tion gath­er­ing famous and non-famous musi­cians around the world in remote col­lab­o­ra­tive cov­ers of famous songs with uni­ver­sal res­o­nance. “Biko” belongs in their com­pa­ny.

At the top, you can see the per­for­mance, which opens with the stun­ning voic­es of The Cape Town Ensem­ble choral group. Then bassist Meshell Nde­geo­ce­lo, Beni­nese singer Angélique Kid­jo, and cel­list Yo-Yo Ma join in with a Japan­ese per­cus­sion group and oth­er musi­cians as Gabriel deliv­ers the lyrics with as much con­vic­tion as he did over forty years ago. Just above, see a mov­ing live per­for­mance of “Biko” from 1987, in a video direct­ed by Lol Creme. Intro­duc­ing the song, Gabriel calls the activist “a man who preached non­vi­o­lence in a state that has racism enshrined in its con­sti­tu­tion.” Or as the lyrics put it in their dev­as­tat­ing­ly direct way: “It was busi­ness as usu­al / in police room 619.”

Relat­ed Con­tent: 

The Grate­ful Dead’s “Rip­ple” Played By Musi­cians Around the World (with Cameos by David Cros­by, Jim­my Buf­fett & Bill Kreutz­mann)

Musi­cians Around the World Play The Band’s Clas­sic Song, “The Weight,” with Help from Rob­bie Robert­son and Ringo Starr

Musi­cians Around the World Play “Lean on Me,” the Uplift­ing Song by Bill With­ers (RIP)

 

The Birth of Hip Hop: How DJ Kool Herc Used Turntables to Change the Musical World (1973)

We all reach an age when the music of our youth becomes “the oldies.” When it comes to music as dynam­ic, inno­v­a­tive, and far-reach­ing as hip-hop, that age can feel sur­pris­ing­ly young. Or so it seemed to me, a child of the 90s, when the 21st cen­tu­ry dawned. Now, sep­a­rat­ed from the artists I grew up lis­ten­ing to by a gulf of almost thir­ty years, I can say they are all cer­ti­fi­ably old school, which I sup­pose makes me cer­ti­fi­ably old.

But con­sid­er this—in 1993, a year I once con­sid­ered some­thing of a gold­en age of hip-hop—the music had already trav­eled twen­ty years and thou­sands of miles from its Bronx ori­gins to become a world­wide phe­nom­e­non. Its great­est inno­va­tors, the men and women who invent­ed the sound, were by then very much old school.

In fact, every­one who wasn’t get­ting down to the sound sys­tem of DJ Kool Herc in the New York of the ear­ly sev­en­ties is a late­com­er to the scene, includ­ing punks like Blondie who imme­di­ate­ly seized on its rev­o­lu­tion­ary poten­tial.

“In 1973,” Hen­ry Louis Gates informs us in the video at the top from the Black His­to­ry in Two Min­utes series, the Jamaican-born Herc “set up his turnta­bles and intro­duced a tech­nique at a South Bronx house par­ty that would change music as many peo­ple knew it. His abil­i­ty to switch from record to record—as well as iso­late and repeat music breaks—led to the dis­cov­ery of the hip hop genre.”

It was the sound of a thou­sand radios play­ing, all over the city, with the noise fil­tered out, beats made from the breaks, and the chaos cut into pieces and stitched togeth­er into music again; the sound of turntab­lism, a series of tech­niques, from Herc’s break-beats to the “Trans­former scratch” to jug­gling beats: switch­ing between “two iden­ti­cal records at light­ning fast speed,” as a PBS guide explains, “loop­ing or re-com­bin­ing indi­vid­ual sounds to pro­duce an entire­ly new beat.”

These new means of using play­back devices as instru­ments led “from rework­ing exist­ing tracks to com­pos­ing music” from the com­po­nents, a mad sci­en­tist approach that pre­ced­ed the age of the MC, whose pri­ma­ry pur­pose was to hype the crowd in the music’s ear­ly days, instead of deliv­er­ing the news of the streets in ever more-com­plex rhyme schemes. In the short videos above, you can learn more about Herc’s rev­o­lu­tion. Just above, hear from the man him­self and his for­mer neigh­bors, who went to his first par­ties in the com­mu­ni­ty room of his South Bronx apart­ment build­ing.

Herc took the dis­co DJ’s tech­nique of using two turnta­bles, but played punk and funk records instead, seiz­ing on the obser­va­tion that the crowd went wild dur­ing instru­men­tal breaks. “How would it be,” he thought, “if I put them all togeth­er?” Call­ing it “mer­ry-go-round,” Herc showed off his new idea, after first announc­ing it to the crowd, and got just the reac­tion he’d hoped for. The rest is a his­to­ry we should know. But if we leave out the turntab­lists, the DJs who built the beats that made the music what it is, no mat­ter how old school they sound to us now, we’re miss­ing some­thing crit­i­cal, an exper­i­men­tal rev­o­lu­tion that changed the world.

via The Kids Should See This

Relat­ed Con­tent: 

How Jazz Became the “Moth­er of Hip Hop”

The “Amen Break”: The Most Famous 6‑Second Drum Loop & How It Spawned a Sam­pling Rev­o­lu­tion

All Hail the Beat: How the 1980 Roland TR-808 Drum Machine Changed Pop Music

The His­to­ry of Hip Hop Music Visu­al­ized on a Turntable Cir­cuit Dia­gram: Fea­tures 700 Artists, from DJ Kool Herc to Kanye West

Found­ing Fathers, A Doc­u­men­tary Nar­rat­ed By Pub­lic Enemy’s Chuck D, Presents the True His­to­ry of Hip Hop

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

Saint John Coltrane: The San Francisco Church Built On A Love Supreme

Lit­tle of San Fran­cis­co today is as it was half a cen­tu­ry ago. But at the cor­ner of Turk Boule­vard and Lyon Street stands a true sur­vivor: the Church of St. John Coltrane. Though offi­cial­ly found­ed in 1971, the roots of this unique musi­cal-reli­gious insti­tu­tion (pre­vi­ous­ly fea­tured here on Open Cul­ture) go back fur­ther still. “It was our first wed­ding anniver­sary, Sep­tem­ber 18, 1965 and we cel­e­brat­ed the occa­sion by going to the Jazz Work­shop,” write founders Fran­zo and Mari­na King on the Church’s web site. “When John Coltrane came onto the stage we could feel the pres­ence of the Holy Spir­it mov­ing with him.” Over­come with the sense that Coltrane was play­ing direct­ly to them, “we did not talk to each oth­er dur­ing the per­for­mance because we were caught up in what lat­er would be known as our Sound Bap­tism.”

Or as Mari­na puts it in this new short doc­u­men­tary from NPR’s Jazz Night in Amer­i­ca, “The holy ghost fell in a jazz club in 1965, and our lives were changed for­ev­er.” This was the year of Coltrane’s mas­ter­piece A Love Supreme, a jazz album that, in the words of The New York­er’s Richard Brody, “isn’t mere­ly a col­lec­tion of per­for­mances. It’s both one uni­fied com­po­si­tion and, in effect, a con­cept album. And the core of that con­cept is more than musi­cal — it’s the spir­i­tu­al, reli­gious dimen­sion.”

Coltrane, as the doc­u­men­tary tells it, com­posed the suite in iso­la­tion, deter­mined to go cold-turkey and kick the hero­in habit that got him fired from Miles Davis’ band. In the process he under­went a “spir­i­tu­al awak­en­ing,” which con­vinced him that his music could have a much high­er pur­pose.

It was Coltrane’s ear­ly death in 1967 that clar­i­fied the Kings’ mis­sion in life, even­tu­al­ly prompt­ing them to con­vert the lat­est in a series of jazz spaces they’d been run­ning into a prop­er house of wor­ship. “John Coltrane became their Christ, their God,” writes NPR’s Anas­ta­sia Tsioul­casA Love Supreme “became their cen­tral text, and ‘Coltrane con­scious­ness’ became their guid­ing prin­ci­ple.” Over the past 50 years, their church has endured its share of hard­ships. In the ear­ly 1980s a life­line appeared in the form of the African Ortho­dox Church, whose lead­ers want­ed to bring it into the fold but had, as Fan­zo remem­bers it, one con­di­tion: “John Coltrane can­not be God, okay?” Then the Kings remem­bered a remark Coltrane con­ve­nient­ly made in a Japan­ese inter­view to the effect that, one day, he’d like to be a saint. Thence­forth, St. Coltrane it was: not bad at all for a sax play­er from North Car­oli­na.

Relat­ed Con­tent:

John Coltrane’s Hand­writ­ten Out­line for His Mas­ter­piece A Love Supreme

John Coltrane Talks About the Sacred Mean­ing of Music in the Human Expe­ri­ence: Lis­ten to One of His Final Inter­views (1966)

John Coltrane Draws a Mys­te­ri­ous Dia­gram Illus­trat­ing the Math­e­mat­i­cal & Mys­ti­cal Qual­i­ties of Music

The His­to­ry of Spir­i­tu­al Jazz: Hear a Tran­scen­dent 12-Hour Mix Fea­tur­ing John Coltrane, Sun Ra, Her­bie Han­cock & More

New Jazz Archive Fea­tures Rare Audio of Louis Arm­strong & Oth­er Leg­ends Play­ing in San Fran­cis­co

Japan­ese Priest Tries to Revive Bud­dhism by Bring­ing Tech­no Music into the Tem­ple: Attend a Psy­che­del­ic 23-Minute Ser­vice

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


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