What happens when anti-racist protesters gather in the streets and are not met with tear gas, rubber bullets, and batons? For one thing, they make art and graffiti. Lots of it, on walls, streets, sidewalks, courthouse doors, the plywood of boarded-up windows, wherever. Public activist art serves not only as a memorial for victims of state oppression, but as a way to imagine what the future needs and visually occupy the space to make it happen. In the intertwining “mutual relations of the political and the aesthetic,” symbols can begin to call real conditions into existence.
The streets of cities around the country have become temporary galleries of artworks that remember victims of systemically racist police violence and call for justice, even as they imagine what a more just world might look like: one where people are not trapped in cycles of poverty by austerity and state violence. Such displays have proliferated especially in Minneapolis, where George Floyd was killed. There, the “memorial… is constantly changing. In the days following Floyd’s murder by the police, street art, flowers, handwritten notes, and more” appeared.
Now the site “has become a living space,” Todd Lawrence, a professor at the University of St. Thomas, tells Leah Feiger at Hyperallergic. “The state of flux characterizes much of Minneapolis’s street art scene in the wake of recent protests,” Feiger writes. “The ownership of the physical art is contentious,” and temporary installations become sites of long-term debate. The University of St. Thomas has decided to preserve these ephemeral statements in a database called Urban Art Mapping: George Floyd & Anti-Racist Street Art. The project began with a focus on Minneapolis and has “steadily expanded with every new submission.”
The project includes in its wider scope a database of COVID-19 street art, with many an acknowledgement of how government failures in response to the pandemic connect to the willful disregard for human life the Black Lives Matter movement calls out. “Artists and writers producing work in the streets—including tags, graffiti, murals, stickers, and other installations on walls, pavement, and signs—are in a unique position to respond quickly and effectively in a moment of crisis,” notes the COVID-19 Street Art site. As we limit our movement through public space, that space itself transforms, responding in direct ways to a multitude of intersecting crises none of us can afford to ignore.
“Vengo de Japón.” With those words Japanese sculptor Etsuro Sotoo introduces himself to us in “Stone Cut,” the short film from NOWNESS above. Since coming to Barcelona in 1978, Sotoo has not just mastered the Spanish language but converted to Roman Catholicism and dedicated much of his life to laboring on the completion of the most famous building in Spain: Antoni Gaudí’s magnum opus, the Basílica de la Sagrada Família. Not that it was quite so revered when Sotoo first encountered it: “Back in the day, no one really cared about Sagrada Familia,” he says. “There were stones and rubble, but it was mostly an abandoned ruin. This situation lasted many decades.”
Even the young Sotoo himself had no interest in the architect of Sagrada Familia, but “back then it was mandatory to know Gaudí’s name. Slowly, my interest in Gaudí started to grow in me. And today it keeps growing.” As it should: for more than 40 years now, Sotoo has worked to complete what Gaudí left unfinished at the time of his death in 1926, a decade before the outbreak of the Spanish Civil War. That bitter conflict not only put a stop to the construction of Sagrada Familia for nearly two decades, it also damaged what had already been built: the sculptures of its Porta del Rosari, for example, which it has fallen to Sotoo to restore.
Sculptures constitute much of the elaborate decoration of Sagrada Familia’s exterior and interior, both of which present the viewer with nary a straight line nor a flat surface. Even in the incomplete building, the effect is at once organic and otherworldly. “Gaudí is way beyond where we are today,” says Sotoo, and his filmmaking countryman Hiroshi Teshigahara must have shared that sentiment, having paid tribute to the architect with a worshipful 1984 documentary. The project of realizing the architect’s unprecedented aesthetic vision — the result of a conversation “with God about something very big and profound” — continues to this day, 138 years after the commencement of its construction, which moved slowly even during Gaudí’s lifetime. “My client,” history remembers him having said, “is not in a hurry.”
The current push to complete Sagrada Familia has a more pressing deadline: the year 2026, the centenary of Gaudí’s death, at which time less than a quarter of the project was complete. (You can see a 3D rendering of the remainder of the process in this video from the Sagrada Familia Foundation, previously featured here on Open Culture.) But that time frame only covers completion of the structure, including the eighteen spires Gaudí envisioned as representing the Twelve Apostles, the Virgin Mary, the four Evangelists, and Jesus Christ. The decorative elements should be finished by the early 2030s, granting more breathing room to artisans like Sotoo — who, having spent four-decades being reshaped by Gaudí himself, knows that architectural genius can’t be rushed.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, 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, on Facebook, or on Instagram.
Sadly, no, but he had the makings of a great one, at least as cut together by playwright Danny Thompson, cofounder of Chicago’s Theater Oobleck.
He also notes that a DVD release of the first, only and, again, entirely non-existent season has been held up by the notoriously litigious Beckett estate. Alas.
Note: An earlier version of this post appeared on our site in 2015.
Nina Simone’s creative and political community meant everything to her, and the many losses she suffered in the 60s sent her deeper into the depression of the last decades of her life. “Langston Hughes, James Baldwin, and Lorraine Hansberry [were] prominent,” writes Malik Gaines at LitHub, “among… socially engaged writers and dramatists” whom she considered not only her “political tutors” but also her heroes and closest friends. She never stopped grieving the loss of Hansberry and Hughes and frequently memorialized them in tributes like “Backlash Blues.”
Written by Hughes, and one of Simone’s fiercest and most timely civil rights songs, “Backlash Blues” represents the significant influence the poet had on her and her art. In a live 1967 recording, she sings, “When Langston Hughes died—He told me many months before—Nina keep working until they open up that door.” The two first met when Simone was still Eunice Waymon from Tryon, North Carolina: an aspiring classical pianist, “president of the 11th-grade class and an officer with the school’s NAACP chapter,” explains Andrew J. Fletcher, a board member of the Nina Simone Project in Asheville.
This was 1949, and Hughes had come to Asheville to address Allen High School, the private school for African American girls Simone attended through a scholarship that her music teacher and early champion collected from her hometown. The poet “could not have known,” Maria Popova writes at Brain Pickings, “that [Simone] would soon revolutionize the music canon under her stage name.” But nearly ten years later, he recognized her talent immediately.
On the release of Simone’s first album, Little Girl Blue, Hughes was “so stunned that he lauded it with lyrical ardor” in his column for the Chicago Defender.
She is different. So was Billie Holiday, St. Francis, and John Donne. So in Mort Sahl. She is a club member, a coloured girl, an Afro-American, a homey from Down Home. She has hit the Big Town, the big towns, the LP discs and the TV shows — and she is still from down home. She did it mostly all by herself. Her name is Nina Simone.
They would become close friends and mutual admirers. Hughes sent her “books he thought would inspire her,” including several of his own, and wrote “words for her to set to song.” She wrote to him with earnest expressions of appreciation, especially in the letter here, penned in 1966 just before Hughes’ death.
Simone had just read Hughes’ autobiography The Big Sea. The book, she says, “gives me such pleasure—you have no idea! It is so funny.” She also writes, with candor:
Then too, if I’m in a negative mood and want to get more negative (about the racial problem, I mean) if I want to get downright mean and violent I go straight to this book and there is also material for that. Amazing—
I use the book—what I mean is I underline all meaningful sentences to me…. And as I said there is a wealth of knowledge concerning the negro problem, especially if one wants to trace the many many areas that we’ve had it rough in all these years—sometimes when I’m with white “liberals” who want to know why we’re so bitter—I forget (I don’t forget—I just get tongue-tied) how complete has been the white races’ rejection of us all these years and then when this happens I go get your book.
Hughes’ is rarely “mean and violent,” but Simone brought to her reading her own despair and rage and raw sense of rejection, emotions she was never afraid to explore in her work or talk about with humor and fierce ire in her life. “Brother, you’ve got a fan,” she gushes. The Big Sea “grips my imagination immediately plus everything in it I identify with, even your going to sea and I’ve never been to sea.” She had not been to sea, but she had been adrift, “depressed, alienated and low,” as she sang at Morehouse College in 1969 in a performance of her civil rights anthem and tribute to Lorraine Hansberry, “To Be Young, Gifted and Black.”
The adlib framed Simone’s feelings with the same “emotional and political dimensions,” writes Gaines, she found in Hughes’ work. Though she does not mention it in her letter, her annotated copy of The Big Sea surely marks up the passage below, in which Hughes’ describes his early unhappiness and his transformative encounter with art:
When I was in the second grade, my grandmother took me to Lawrence to raise me. And I was unhappy for a long time, and very lonesome, living with my grandmother. Then it was that books began to happen to me, and I began to believe in nothing but books and the wonderful world in books–where if people suffered, they suffered in beautiful language, not in monosyllables, as we did in Kansas.
For Simone, music gave her suffering purpose, but not the music she played for audiences and on record. One of the saddest ironies of her career is that the woman dubbed “The High Priestess of Soul” had little interest in playing soul. She embarked on her popular music career to fund her classical education. However, the opportunities to play the way she wanted to did not arise. “Nina closed her letter on a strangely down note,” writes Nadine Cohodas in Princess Noire: The Tumultuous Reign of Nina Simone. “Her melancholy overwhelmed any excitement about playing for the first time in France and Belgium. ‘No pleasure,’ she told Langston, ‘just work.’”
So much of Simone’s frustration and burnout in the music industry came out of a deep sense of alienation from her work. The shy Eunice Waymon had never craved the spotlight, something Hughes must have come to know about her in the years of their acquaintance. In his first note of praise, however, he gets one thing wrong. As she was always the first to point out, Simone did not do it “mostly all by herself.”
The support of her mother, her teacher, and her small “down home” community took her as far as it could. Her relationships with Hansberry, Hughes, and other artists/activists carried her the rest of the way. Until they were gone. But when Hughes died, Popova writes, “a devastated Simone turned her coveted set at the Newport Jazz Festival into a tribute and closed it with an exhortation to the audience: ‘Keep him with you always. He was a beautiful, a beautiful man, and he’s still with us, of course.’” See much more of their correspondence at the Beinecke.
Today, the world celebrates the 100th anniversary of Ray Bradbury’s birthday. And, to mark the occasion, Neil Gaiman, William Shatner, Susan Orlean & many others will host a reading of Bradbury’s classic book, Fahrenheit 451.
The online special, like the book, is separated into three parts, each introduced by Librarian of Congress Carla Hayden. The voices of librarians, notable authors, actors, scholars, and students are bookended by the opening and closing readings from Neil Gaiman and William Shatner. The special includes commentary by Ann Druyan, director and co-author of Cosmos, an afterword by Susan Orlean, author of The Library Book, and a special appearance and reading by former NASA astronaut and administrator Charles F. Bolden Jr.
You can watch the videos the reading the videos above and below. The videos should be available until September 5th.
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!
I like to think that, when the occasion arises, I can speak passable Japanese. But pride goeth before the fall, and I fell flat on my first attempt to order a whisky in Tokyo. To my request for a Suntory neat the bartender responded only with embarrassed incomprehension. I repeated myself, pushing my Japanified pronunciation to parodic limits: saaan-to-riii nee-to. At some point the man deciphered my linguistic flailing. “Ah,” he said, brightening, “suuu-to-raaay-to?” To think that I could have handled this situation with dignity had I but seen the Suntory commercial above, in which Herbie Hancock suggests having a drink “straight.”
Would even the maddest men of the American advertising industry countenance the idea of putting a jazz musician in a commercial? Japan thinks differently, however, and in its economic-bubble era of the 1970s and 80s thought more differently still.
Of all the things American embraced (and repurposed) by Japan after its defeat in the Second World War, jazz music has maintained the most intensely enthusiastic fan base. Japanese-made jazz has long been a formidable genre of its own, just as Japanese-made whisky has long held its own with the Western varieties. But when the makers of Japanese whisky made an effort to sell their own product on television to the newly wealthy Japanese people, they looked to American jazzmen to give it a shot of authenticity. Having recruited Hancock to promote drinking their single-malt whisky at room temperature, Suntory got bassist Ron Carter as well as both Branford and Ellis Marsalis to promote drinking it hot.
Could the cultural association between jazz and whisky extend to other liquors? That was the gambit of a 1987 commercial featuring Miles Davis, recently investigated by InsideHook’s Aaron Goldfarb. Its product: shōchū, “a colorless, odorless, yet often challenging spirit typically distilled from rice (known as kome-jochu), barley (mugi-jochu) or sweet potatoes (imo-jochu).” Newly launched with an apparent intent to pitch that staid beverage to moneyed younger people, the brand VAN hired Davis to play a few notes on his trumpet, then take a sip of its shōchū and pronounce it a “miracle.” He also describes himself as “always on the vanguard,” hence, presumably, the name VAN (though its being reminiscent of VAN JACKET, the company that had earlier brought Ivy League style to the same target demographic, couldn’t have been unwelcome).
Though Davis’ brand of cool did its part for the success of Honda scooters and TDK cassette tapes, it proved not to be enough for VAN shōchū. The brand “was a big flop and had a very short life,” Goldfarb quotes an industry expert as saying, “probably because shōchū is so quintessentially Japanese, and a foreign-style shōchū just didn’t make sense to most.” Perhaps the commercial itself also lacked the pleasurable simplicity of Suntory’s many jazz-oriented spots, none of which turned out simpler or more pleasurable than the one with Sammy Davis Jr. performing a cappella just above. In the process of pouring himself a drink Davis plays the part of an entire jazz combo, using only his mouth and the objects at hand, including the ice in his glass. The concept wouldn’t have worked quite so well had he taken his Suntory neat — or rather, straight.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, 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, on Facebook, or on Instagram.
Bill Murray isn’t one of those actors who disappears into a role.
Nor is he much of a chameleon on canvas, however iconic, as artist Eddy Torigoe demonstrates with a series that grafts Murray’s famous mug onto a number of equally well-known paintings.
He downloaded both images and busied himself with Photoshop.
The rest is history.
The Presidential update is an improvement in ways. Murray-faced Washington appears kindly, and not averse to a bit of fun. No teeth of enslaved peoples compromising that mouth.
One wonders what would have befallen painter Jacques-Louis David had he bestowed The Emperor Napoleon in His Study at the Tuileries with Murray’s goofy expression.
And it’s well established that a key element of Grant Wood’s oft-parodied American Gothic is the poker faced reserve of its male subject.
Explore more of Eddy Torigoe’s Bill Murray-enriched masterpieces of art, including self-portraits by Rembrandt, Frida Kahlo, and Picasso, on his website.
As critics and fans wrote excitedly upon its release, Marvel’s Black Panther did an excellent job of creating sympathy for its villain. Many found Erik Killmonger’s radicalism more appealing than the hero’s moderation for some specific reasons, beginning with the heist at the “Museum of Great Britain,” a thinly fictionalized British Museum. “In one scene,” writes gallerist Lise Ragbir at Hyperallergic, “the blockbuster superhero movie touches on issues of provenance, repatriation, diversity, representation, and other debates currently shaping institutional practices.”
As a gallery director who is also black, I was awed by Killmonger’s declaration to an overconfident curator that she was mistaken. When the curator condescendingly informed Killmonger that items in the museum aren’t for sale, my hands began to sweat. And I was downright thrilled when the villain bluntly confronted her: “How do you think your ancestors got these? You think they paid a fair price? Or did they take it like they took everything else?”
He does not exaggerate. The scene “describes a centuries-old truth,” artist Deborah Roberts remarks”—“colonialists robbing black culture to put on display for European consumption.” The issue, in other words, is not only who gets to tell the stories of African and other non-European people, but who gets to see and hear them, since so many non-white people have been excluded from museums and museum culture.
As Casey Haughin wrote in the Hopkins Exhibitionist, the film “presented [the museum] as an illegal mechanism of colonialism, and along with that, a space which does not even welcome those whose culture it displays.” So-called “disputed museum treasures,” the Vox video above shows, are essentially stolen artifacts, with claims of ownership that elide, omit, or fabricate the history of their acquisition.
Some looted treasures have been returned, but when it comes to the majority of the Museum’s “disputed” collections, “so far, it isn’t giving them back,” Vox explains, despite calls from formerly colonized nations. It’s easy to see why. If they were to honor historical claims of ownership, the British Museum would lose some of its most celebrated and significant holdings, like the Rosetta Stone or the Benin Bronzes, “some of the most contentious items in the museum.”
These bronzes, from the wealthy Kingdom of Benin, located in modern-day Nigeria, were “looted by British soldiers during an 1897 raid,” Sarah Cascone writes at Artnet. Faced with calls from Nigeria’s National Commission for Museums and Monuments to return them, the British Museum held meetings that lead to more meetings and a “declaration” that “outlined an intention”—all stalling tactics that have not produced results. Learn why these artifacts are important to Nigerians and how the 19th-century “scramble for Africa” created so much of the museum culture we know today, one still heavily mired in its colonialist roots.
“Great literature is one of two stories,” we often quote Leo Tolstoy as saying: “a man goes on a journey or a stranger comes to town.” That’s all well and good for the author of War and Peace, but what about the thousands of screenwriters struggling to come up with the next hit movie, the next hit television series, the next hit platform-specific web and/or mobile series? Some, of course, have found in that aphorism a fruitful starting point, but others opt for different premises that number the basic plots at three (William Foster-Harris), six (researchers at the University of Vermont’s Computational Story Lab), twenty (Ronald Tobias), 36 (George Polti) — or, as some struggling screenwriters of a century ago read, 37.
The year was 1919. America’s biggest blockbusters included D.W. Griffith’s Broken Blossoms, Cecil B. DeMille’s Male and Female, and The Miracle Man, which made Lon Chaney into a silver-screen icon. The many aspirants looking to write their way into the ever more celebrated and lucrative movie business could turn to a newly published manual called Ten Million Photoplay Plots by Wycliff Aber Hill. “Hill, who published more than one aid to struggling ‘scenarists,’ positioned himself as an authority on the types of stories that would work well onscreen,” writes Slate’s Rebecca Onion. In this book he provides a “taxonomy of possible types of dramatic ‘situations,’ first running them down in outline form, then describing each more completely and offering possible variations.”
Hill’s 37 basic dramatic situations include such “happy situations” as “rescue,” “loved ones lost and recovered,” and “a miracle of God”; such “pathetic situations” as “love’s obstacles,” “rivalry between unequals,” and “a mystery”; and such “disastrous situations precipitated without criminal intent” as “possessed of an ambition,” “enmity between kinsmen,” and “vengeance.” (Naturally, Hill also includes a separate category involving criminal intent.) These dramatic concepts then break down into more specific scenarios like “rescue by strangers who are grateful for favors given them by the unfortunate one,” “an appeal for refuge by the shipwrecked,” “the sacrifice of happiness for the sake of a loved one where the sacrifice is caused by unjust laws,” and “congenial relations between husband and wife made impossible by the parents-in-law.”
Already more than a few films new and old come to mind whose stories proceed from such dramatic concepts. Indeed, one could think of examples from not just cinema but literature, television, theater, comics, and other forms of narrative art besides. Situations we all know from real life may also follow similar contours, which plays no small part in giving them their impact when properly translated to the screen. Clearly aiming for timelessness, Hill enumerates plots that could have been employed in stories centuries before his time, and will continue to be long after ours. But what, exactly, is the relationship between plot and story? We now quote E.M. Forster on the matter, specifically a line from his Aspects of the Novel — a book for which Ten Million Photoplay Plots’ first readers would have to wait eight more years.
Based in Seoul, Colin Marshall writes and broadcasts on cities, language, 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, on Facebook, or on Instagram.
“Not all genres in music are self-explanatory,” writes Mark Stock at The Manual. “Just ask baroque pop or post metal. With surf rock, however, it’s pretty much as advertised.” This observation gets at what makes surf rock so refreshing. Its “wavy guitar sounds” and rollicking beats are a musical onomatopoeia for the thrills of a sun-drenched sport. From its niche origins, surf rock invaded garages around the world. It found its way into the Pixies and the B‑52s. Waves of indie surf bands continue to wash ashore.
Surf rock melded with hardcore punk, another genre that does what it says and has scored many a board sport. Where hardcore is aggro, surf is mellow and joyous, even when it’s sinister and dangerous; hardcore thrives on bashing three-minute attacks, surf shows off its technical chops, even when it sticks to three chords, as in the Surfaris’ classic “Wipe Out.”
The song, a 12-bar blues driven by Ron Wilson’s drum solo, produced “the yardstick for every aspiring young drummer in the early 60s” and beyond. At the time of its recording, Wilson wasn’t even old enough to drive.
According to guitarist Bob Berryhill, the Surfaris formed in 1962 while the members of the band were still in high school. (Their sax player, Jim Pash, was 12 when he joined.) They played teen dances and talent shows, and by January the following year, they had an original, “Surfer Joe.” They had their parents drive them to a studio owned by a man named Dale Smallen.
We met at a place in the California desert called Cucamonga, and recorded Surfer Joe. In those days 45’s required a B side so Dale asked us to play another song. We had not written a song before Surfer Joe so I suggested a drum solo type of song with simple guitar breaks. Ronnie started playing the famous Wipe Out solo and in about 10 minutes we had the song together. We needed a gimmick introduction so my Dad broke a plaster soaked board close to the mic and Dale Smallen let out a laugh and screamed wipe out. We gave Dale the master tape and he took it to Hollywood, and by July 1963 it was #2 on the Billboard top 100.
Before they knew it, the teenaged Surfaris were touring Japan, Australia, and the U.S. with Roy Orbison, The Beach Boys, the Righteous Brothers, and The Ventures, a brilliant instrumental rock band who were one of the biggest things going in the early 1960s.
The Ventures took “Wipe Out” further into the reaches of drumming legend in their cover (see drummer Mel Taylor attacking the skins like Gene Krupa in a live performance in Japan from 1965, above). Then, in 1966, the Surfaris broke up. The Beatles had wiped them off the charts, or as Berryhill puts it, somewhat bitterly, “The British Invasion changed music to focus more on the introspective needs of the ‘Me Generation.’” Surf lost its hip appeal, but it was not forgotten.
“In 1980,” Berryhill says, “the punk/new wave movement revived ‘Wipe Out,’ which gave it a new audience.” It popped up in commercials, The Fat Boys teamed up with The Beach Boys for a rap cover, even the Muppets had a version. Surf rock “became a sponge,” surf guitarist Jason Loughlin says. “In the 80s through the 90s [it] soaked up influences from punk music and alternative rock.” Bands like Man or Astro-Man? brought in period sci-fi reverences; surf teamed up with rockabilly, another genre that “had a short window of popularity and growth and then went underground” until the 80s.
But “Wipe Out” acquired a special status as a pure specimen of surf. It remains one of the most popular instrumental songs of all time. And all because of an inventive 15-year-old drummer, his high school buddies, and their supportive parents. It may not be the most rock ’n’ roll of musical histories, but it is the most surf rock of stories. A tale of talent, teenage enthusiasm, and the guileless desire to make other kids dance.
As I write this, the smoke from the numerous forest fires across California are making the air quality terrible, so we are being told to stay inside. However, the heatwave is making it insufferable to *be* inside. And we also have to be wary of COVID-19 and wear a mask. You could say this is a slightly stressful situation. And a lot of us are dealing with even more than that–job stability, rent, and on and on. Just typing this made me anxious!
During this time we should try not to neglect our mental health. Fortunately Coursera offers free online courses about Mental Health and Well-Being.
The Coursera video above comes from a Facebook live event that features Yale University’s Laurie Santos, who teaches Coursera’s Science of Well-Being course. This 30 minute Q&A dives right in to our current situation, with Santos outlining a protocol for mental health that should be as much a part of your regimen as wearing a mask and washing your hands with soap (while singing Happy Birthday to yourself, don’t forget.)
Here’s a top ten of Coursera’s most popular health & well-being courses to check out:
Santos answers questions from viewers, covering topics like avoiding tension and arguments with our loved ones, staying informed on the world without creating more anxiety, how can frontline/healthcare workers combat anxiety, how to keep yourself positive when living alone without family or friends, how to keep productive and healthy at work with the threat of layoffs, how to look for a new job after being laid off because of COVID, how to help your child who is missing their school friends, how do we create good experiences to create good memories, what we can do about sleep problems, how to care for family members with COVID while also working a job, and how to show random acts of kindness during this time (which is what Santos covers often in her Happiness Lab podcast).
Overall, focus on self-compassion, Santos says, which has to be the starting point for all of this. When you enroll in these courses, Coursera gives you two options. You can enroll as a paid student and get a certificate at the end. Or choose to “audit” the course (as shown here) and the course is free. Just like in college! All the learning, none of the blue book essays!
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.
We're hoping to rely on loyal readers, rather than erratic ads. Please click the Donate button and support Open Culture. You can use Paypal, Venmo, Patreon, even Crypto! We thank you!
Open Culture scours the web for the best educational media. We find the free courses and audio books you need, the language lessons & educational videos you want, and plenty of enlightenment in between.
