The Paintings of Akira Kurosawa

ku1

Aki­ra Kuro­sawa, “the Emper­or” of Japan­ese film, made movies — and in some sense, he nev­er was­n’t mak­ing movies. Even when he lacked the resources to actu­al­ly shoot them, he pre­pared to make movies in the future, think­ing through their every detail. Crit­ic and his­to­ri­an of Japan­ese cin­e­ma Don­ald Richie’s remem­brance of the direc­tor who did more than any­one to define the Japan­ese film empha­sizes Kuro­sawa’s “con­cern for per­fect­ing the prod­uct” — to put it mild­ly. “Though many film com­pa­nies would have been delight­ed by such direc­to­r­i­al devo­tion,” Richie writes, “Japan­ese stu­dios are com­mon­ly more impressed by coop­er­a­tion than by inno­va­tion.”

kur2

Kuro­sawa thus found it more and more dif­fi­cult, as his career went on, to raise mon­ey for his ambi­tious projects. Richie recalls a time in the 1970s when, “con­vinced that Kage­musha would nev­er get made, Kuro­sawa spent his time paint­ing pic­tures of every scene — this col­lec­tion would have to take the place of the unre­al­ized film. He had, like many oth­er direc­tors, long used sto­ry­boards. These now blos­somed into whole gal­leries — screen­ing rooms for unmade mas­ter­pieces.” When he could­n’t shoot movies, he wrote them. If he’d writ­ten all he could, he paint­ed them.

04-Kurusawa-s-own-artwork-for-Dodes-ka-den-Toho--1971

At Fla­vor­wire, you can see a com­par­i­son between Kuro­sawa’s paint­ings and the frames of his movies. “He hand-craft­ed these images in order to con­vey his enthu­si­asm for the project,” writes Ali­son Nas­tasi, going on to quote the direc­tor’s own auto­bi­og­ra­phy: “My pur­pose was not to paint well. I made free use of var­i­ous mate­ri­als that hap­pened to be at hand.”

But as you can see, the Emper­or knew what he want­ed; the actu­al shots clear­ly rep­re­sent a real­iza­tion of what he’d devot­ed so much time and ener­gy to visu­al­iz­ing before­hand. Occa­sion­al­ly, Kuro­sawa’s own art­work even made it to his movies’ offi­cial posters, espe­cial­ly less­er-known (what­ev­er “less­er-known” means in the con­text of the Kuro­sawa canon) per­son­al works like 1970’s Dodes’­ka-den and 1993’s Mada­dayo.

madadayo-movie-poster-1993-1020211984

We might chalk up the film­mak­er’s inter­est in paint­ing — and per­haps in film­mak­ing — in large part to his old­er broth­er Hei­go, with whom he gazed upon the after­math of Toky­o’s 1923 Kan­tō earth­quake. A live silent film nar­ra­tor and aspir­ing painter in the Pro­le­tar­i­an Artists’ League, Hei­go com­mit­ted sui­cide in 1933 after his polit­i­cal dis­il­lu­sion­ment and the career-killing intro­duc­tion of sound film. Young Aki­ra would make his direc­to­r­i­al debut a decade lat­er and, in the 55 years that fol­lowed, pre­sum­ably do Hei­go proud on every pos­si­ble lev­el.

A cat­a­log includ­ing 40 vivid, large, full-col­or draw­ings by Kuro­sawa was pub­lished in 1994 to accom­pa­ny an exhi­bi­tion in New York.

Relat­ed Con­tent:

Aki­ra Kurosawa’s 80-Minute Mas­ter Class on Mak­ing “Beau­ti­ful Movies” (2000)

Aki­ra Kurosawa’s List of His 100 Favorite Movies

Aki­ra Kuro­sawa & Gabriel Gar­cía Márquez Talk About Film­mak­ing (and Nuclear Bombs) in Six Hour Inter­view

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture as well as the video series The City in Cin­e­ma and writes essays on cities, lan­guage, Asia, and men’s style. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Artist Takes Old Books and Gives Them New Life as Intricate Sculptures

New York-based artist Bri­an Dettmer cuts into old books with X‑ACTO knives and turns them into remixed works of art. Speak­ing at TED Youth last Novem­ber, he told the audi­ence, “I think of my work as sort of a remix .… because I’m work­ing with some­body else’s mate­r­i­al in the same way that a D.J. might be work­ing with some­body else’s music.” “I carve into the sur­face of the book, and I’m not mov­ing or adding any­thing. I’m just carv­ing around what­ev­er I find inter­est­ing. So every­thing you see with­in the fin­ished piece is exact­ly where it was in the book before I began.”

brian-dettmer-book-art

Dettmer puts on dis­play his pret­ty fan­tas­tic cre­ations, all while explain­ing how he sees the book — as a body, a tech­nol­o­gy, a tool, a machine, a land­scape, a case study in archae­ol­o­gy. The talk runs six min­utes and deliv­ers more than the aver­age TED Talk does in 17.

Fol­low us on Face­book, Twit­ter and Google Plus and share intel­li­gent media with your friends. Or bet­ter yet, sign up for our dai­ly email and get a dai­ly dose of Open Cul­ture in your inbox.

by | Permalink | Make a Comment ( 4 ) |

Read Chez Foucault, the 1978 Fanzine That Introduced Students to the Radical French Philosopher

chez foucault1

The recent “adjunct walk out day” has remind­ed peo­ple out­side academia—at least those who paid any attention—of the decay­ing state of Amer­i­can high­er edu­ca­tion, a con­di­tion dri­ven in part by a sear­ing under­cur­rent of anti-intel­lec­tu­al­ism in U.S. polit­i­cal cul­ture. It’s a trend his­to­ri­an Richard Hof­s­tadter iden­ti­fied last cen­tu­ry in his Pulitzer Prize-win­ning 1963 study Anti-Intel­lec­tu­al­ism in Amer­i­can Life. But not long after Hofstadter’s book appeared, anoth­er, more vital cur­rent took hold in the 60s and 70s, one brought on by the broad­en­ing pos­si­bil­i­ties for those pre­vi­ous­ly denied access to elite uni­ver­si­ties, and by rec­i­p­ro­cal rela­tion­ships between rad­i­cals and schol­ars. Aca­d­e­mics like Tim­o­thy Leary became fig­ure­heads of the coun­ter­cul­ture, rev­o­lu­tion­ar­ies like Huey New­ton earned Ph.D.s, and activist pro­fes­sors like Angela Davis held the line between the worlds of high­er ed and pop­u­lar dis­sent. The uni­ver­si­ties became not only sites of stu­dent protest, but also matri­ces of rev­o­lu­tion­ary the­o­ry.

Into this foment­ing intel­lec­tu­al cul­ture stepped French the­o­rist Michel Fou­cault, who first lec­tured in the U.S. in 1975 after the pub­li­ca­tion of his His­to­ry of Sex­u­al­i­ty. Fou­cault was a true prod­uct of the French uni­ver­si­ty sys­tem and an aca­d­e­m­ic super­star of sorts, as well as a gad­fly of rev­o­lu­tion­ary move­ments from Paris in ’68, to Iran in ’79, to Berke­ley in the 80s. His work as a philoso­pher and polit­i­cal dis­si­dent prompt­ed one biog­ra­ph­er to refer to him as a “mil­i­tant intel­lec­tu­al,” though his pol­i­tics could some­times be as obscure as his prose. By 1981, he had risen to such cul­tur­al promi­nence in the States that Time mag­a­zine pub­lished a pro­file of him and his “grow­ing cult.” One of Foucault’s Amer­i­can acolytes, Sime­on Wade, befriend­ed the philoso­pher in the mid-sev­en­ties and wrote an unpub­lished, 121-page account of Foucault’s alleged 1975 LSD trip in Death Val­ley (referred to in James Miller’s The Pas­sion of Michel Fou­cault). Wade, along with a num­ber of oth­er Uni­ver­si­ty of Cal­i­for­nia stu­dents, also inter­viewed Fou­cault the fol­low­ing year.

chez foucault 2

In 1978, Wade pub­lished the inter­view in what may be the most pop­ulist of mediums—the fanzine. Titled Chez Fou­cault, with a ded­i­ca­tion “for Michael Stone­man,” the mimeo­graphed doc­u­ment looks on its face like a typ­i­cal hand­made self-pub­li­ca­tion from the peri­od, with its murky let­ter­ing and gen­er­al­ly hap­haz­ard design. But inside, Chez Fou­cault is far denser than any chap­book or rock ‘zine. In his pref­ace, Wade describes Chez Fou­cault as “a work­book I tin­kered togeth­er for teach­ers and stu­dents in the human­i­ties, social sci­ences and nat­ur­al sci­ences.” Accord­ing­ly, in addi­tion to the inter­view, he includes a syn­op­sis of Foucault’s Dis­course on Lan­guage, a “tran­scrip­tion” of his Dis­ci­pline and Pun­ish, a sketch of “The Ear­ly Fou­cault,” and a bib­li­og­ra­phy, glos­sary, read­ing and film list, and ver­i­ta­ble course out­line. It’s a very rich text that pro­vides a thor­ough intro­duc­tion to many of Foucault’s major works. Of prin­ci­ple inter­est, how­ev­er, is the inter­view, seem­ing­ly unpub­lished any­where else. In it, Fou­cault elab­o­rates on sev­er­al of his key con­cepts, such as the rela­tion­ship between dis­course and pow­er:

I do not want to try to find behind the dis­course some­thing which would be the pow­er and which would be the source of the dis­course […]. We start from the dis­course as it is! […] The kind of analy­sis I make does not deal with the prob­lem of the speak­ing sub­ject, but looks at the ways in which the dis­course plays a role inside the strate­gi­cal sys­tem in which the pow­er is involved, for which pow­er is work­ing. So pow­er won’t be some­thing out­side the dis­course. Pow­er won’t be some­thing like a source or the ori­gin of dis­course. Pow­er will be some­thing which is work­ing through the dis­course.

This con­cise expla­na­tion offers a key to Foucault’s method. Dis­avow­ing the labels of both philoso­pher and his­to­ri­an (he calls him­self a “jour­nal­ist”), Fou­cault defines his pro­gram as “an analy­sis of dis­course, but not with the per­spec­tive of ‘point of view.’” (If the dis­tinc­tion is con­fus­ing, a read­ing of his essay “What is an Author?” may help clar­i­fy things.) Fou­cault dis­cuss­es the biopol­i­tics of pow­er, call­ing the human body “a pro­duc­tive force,” which “exists in and through a polit­i­cal sys­tem.” He also talks about the “polit­i­cal use” of a crit­i­cal the­o­ry such as his, and the pos­si­bil­i­ty of rev­o­lu­tion­ary phi­los­o­phy:

I do not think there is such a thing as a con­ser­v­a­tive phi­los­o­phy or a rev­o­lu­tion­ary phi­los­o­phy. Rev­o­lu­tion is a polit­i­cal process; it is an eco­nom­ic process. Rev­o­lu­tion is not a philo­soph­i­cal ide­ol­o­gy. And that’s impor­tant. That’s the rea­son why some­thing like Hegelian phi­los­o­phy has been both a rev­o­lu­tion­ary ide­ol­o­gy, a rev­o­lu­tion­ary method, a rev­o­lu­tion­ary tool, but also a con­ser­v­a­tive one. Look at Niet­zsche. Niet­zsche brought forth won­der­ful ideas, or tools if you like. He was used by the Nazi Par­ty. Now a lot of Left­ist thinkers use him. So we can­not be sure if what we are say­ing is rev­o­lu­tion­ary or not.

There is much more worth read­ing in Foucault’s inter­view with Wade and his fel­low stu­dents, and stu­dents and teach­ers of Fou­cault will find all of Chez Fou­cault worth­while. You can read and down­load the entire Fou­cault ‘zine here. And lest you think it’s the only one of its kind, don’t miss Judy!, the 1993 fanzine devot­ed to philoso­pher Judith But­ler.

via Pro­gres­sive Geo­gra­phies and Mono­skop

Relat­ed Con­tent:

Hear Michel Fou­cault Deliv­er His Lec­ture on “Truth and Sub­jec­tiv­i­ty” at UC Berke­ley, In Eng­lish (1980)

Hear Michel Foucault’s Lec­ture “The Cul­ture of the Self,” Pre­sent­ed in Eng­lish at UC Berke­ley (1983)

Michel Fou­cault – Beyond Good and Evil: 1993 Doc­u­men­tary Explores the Theorist’s Con­tro­ver­sial Life and Phi­los­o­phy

Watch a “Lost Inter­view” With Michel Fou­cault: Miss­ing for 30 Years But Now Recov­ered

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

Errol Morris Celebrates The Madness of Sports with Six New Mini-Docs: Watch Them Free Online

In hon­or of Errol Mor­ris’ 67th birth­day, which just passed on Feb­ru­ary 9, Grantland.com is cel­e­brat­ing with a full week of new doc­u­men­taries shot for ESPN by the film­mak­er. Fre­quent­ly named one of the most impor­tant doc­u­men­tary film­mak­ers of our times, he rose to fame with 1978’s pet ceme­tery doc Gates of Heav­en, then cement­ed it with The Thin Blue Line, which helped save a man from the elec­tric chair. (It also start­ed his long col­lab­o­ra­tion with com­pos­er Philip Glass.) Mor­ris has been a pri­vate inves­ti­ga­tor, a jour­nal­ist, and a mak­er of com­mer­cials, all of which pro­vide the men­tal fuel (and fund­ing) for his film­mak­ing. He invent­ed the “Inter­ro­tron” a vari­a­tion on the teleprompter, which allowed his sub­jects to talk straight into the cam­era while he inter­viewed them. It added an unset­tling jolt to his two con­ver­sa­tions with the men vot­ed most like­ly to be war crim­i­nals, Robert McNa­ma­ra and Don­ald Rums­feld. But as Mor­ris says in a Grant­land inter­view, he is not here to accuse or pros­e­cute.

When I was inter­view­ing killers years ago, I enjoyed talk­ing to them. I enjoyed being with them. I wasn’t there to mor­al­ize with them or tem­po­rize with them, I was there to talk to them. And I think that’s still true. Rums­feld pushed it, I have to say.

It’s been two years since his last film, the Rums­feld inter­view The Unknown Known, and, while we wait for his next fea­ture and pos­si­bly a third book, Mor­ris has giv­en us six short docs that range between 10 and 20 min­utes. The Sub­ter­ranean Sta­di­um (at the top of this post) delves into the sub-cul­ture of table­top elec­tron­ic foot­ball games that have been around since the 1940s, and the grown-ups who still play them.

The Heist exam­ines, with dia­grams and sus­pense­ful music, the four col­lege stu­dents who stole Michael Jordan’s jer­sey from the vault­ed heights of a sta­di­um.


The Streak­er
pro­files Mark Roberts, the affa­ble Liv­er­pudlian who has streaked at “every major sport­ing event in the world.”

There are three more videos wait­ing to be doled out. (Find them here.) One is on A.J. Mass, a writer for ESPN; anoth­er about sports col­lectibles; and the oth­er about horse rac­ing. The con­stant theme is the par­tic­u­lar mad­ness of sports fans, obses­sion being a major theme of Mor­ris’ work.

The oth­er link in all these films is the sound of Mor­ris, who choos­es not to edit out his off­screen voice. It’s the sound of a man clear­ly hav­ing a good time. How­ev­er:

“I’m sick of inter­view­ing,” he says. “I am real­ly sick of it. I’m not gonna say I do it bet­ter than any­body else, but I do it dif­fer­ent­ly than any­body else. I am good at it, for what­ev­er rea­son. There are a lot of dif­fer­ent rea­sons, but if that’s all I’m going to do for the rest of my life is stick a cam­era in front of peo­ple and say to them, “I don’t have a first ques­tion, what’s your first answer?” I think I would be very sad.”

So let’s cel­e­brate Mor­ris before he changes his mind.

This new series of short films will be added to our meta col­lec­tion, 285 Free Doc­u­men­taries Online. Find more films in our col­lec­tion of 700 Free Movies Online.

Relat­ed con­tent:

30 Errol Mor­ris Movies That Can Be Streamed Online

Wern­er Her­zog Los­es a Bet to Errol Mor­ris, and Eats His Shoe

“They Were There” — Errol Mor­ris Final­ly Directs a Film for IBM

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills and/or watch his films here.

A Final Wish: Terminally Ill Patients Visit Rembrandt’s Paintings in the Rijksmuseum One Last Time

ambulance 2 On Mon­day, the Dutch vol­un­teer orga­ni­za­tion called Sticht­ing Ambu­lance Wens Ned­er­land (rough­ly trans­lat­ed as Ambu­lance Wish Foun­da­tion Nether­lands) took three ter­mi­nal­ly ill patients to see The Late Rem­brandt Exhi­bi­tion cur­rent­ly being held at the Rijksmu­se­um in Ams­ter­dam. The exhib­it fea­tures over 100 paint­ings, draw­ings and prints that Rem­brandt pro­duced dur­ing the final phase of his life. And the patients, near­ing the end of their lives, want­ed to see the exhib­it and expe­ri­ence the artistry of the great Dutch painter one last time.

ambulance 1

Staffed by 200 med­ical­ly-trained vol­un­teers, the orga­ni­za­tion has ful­filled thou­sands of wish­es since its cre­ation in 2007, and they did­n’t dis­ap­point this time. As visu­al­ly doc­u­ment­ed on its Twit­ter account, the non­prof­it took the guests to the exhib­it, each in an ambu­lance. The muse­um-goers were then treat­ed to a one-hour pri­vate tour of the col­lec­tion. Some poignant pic­tures cap­ture the bit­ter­sweet moment.

ambulance 4

via Laugh­ing Squid

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

The Rijksmu­se­um Puts 125,000 Dutch Mas­ter­pieces Online, and Lets You Remix Its Art

Rembrandt’s Face­book Time­line

16th-Cen­tu­ry Ams­ter­dam Stun­ning­ly Visu­al­ized with 3D Ani­ma­tion

by | Permalink | Make a Comment ( 2 ) |

The Mirrors of Ingmar Bergman, Narrated with the Poetry of Sylvia Plath

Kag­o­na­da, the video-essay­ist behind the cin­e­mat­ic super­cuts of Kubrick’s “One-Point Per­spec­tive” and Ozu’s “Pas­sage­ways” returns with a look at mir­rors in the films of Ing­mar Bergman, set to a plain­tive Vival­di work for two man­dolins, and a read­ing of Sylvia Plath’s “Mir­ror.”

Mir­rors and reflec­tions turn up right in the begin­ning of Bergman’s films as a motif, when Jen­ny, the mid­dle-aged pro­tag­o­nist of Cri­sis exclaims to her image, “You can’t see from the out­side, but beneath this face … oh, my God!” Mir­rors show their view­ers a true face behind the mask in his films, mor­tal­i­ty, fail­ure, duplicity–everything fake stripped away. It’s a time to take stock and a time to break down.

It’s quite love­ly, this cut, with Plath’s descrip­tion of her wall “pink, with speck­les” match­ing the col­or shot from Fan­ny & Alexan­der; or “Faces and dark­ness sep­a­rate us over and over” as Nine-Chris­tine Jöns­son draws a frowny face and writes “lone­ly” on her reflec­tion from Port of Call. The video is also a trib­ute to Bergman’s favorite actress­es, from Har­ri­et Ander­s­son to Liv Ull­mann.

Inci­den­tal­ly, Sylvia Plath was not just a fan of the film­mak­er, she based her poem “Three Women” on Bergman’s film So Close to Life (aka Brink of Life) which she had seen in a Lon­don cin­e­ma in either 1961 or 1962.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Ing­mar Bergman’s Soap Com­mer­cials Wash Away the Exis­ten­tial Despair

Ing­mar Bergman Vis­its The Dick Cavett Show, 1971

Hear Sylvia Plath Read 15 Poems From Her Final Col­lec­tion, Ariel

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills and/or watch his films here.

Has Technology Changed Us?: BBC Animations Answer the Question with the Help of Marshall McLuhan

In Jan­u­ary, we fea­tured series of short ani­ma­tions from BBC Radio 4 address­ing the ques­tion “How Did Every­thing Begin?” In Feb­ru­ary, we fea­tured its fol­low-up on an equal­ly eter­nal ques­tion, “What Makes Us Human?” Both came script­ed by Phi­los­o­phy Bites co-cre­ator Nigel War­bur­ton and nar­rat­ed by X‑Files co-star Gillian Ander­son (in full British mode). Now that March has come, so has the next install­ment of these brief, crisp, curios­i­ty-fueled pro­duc­tions: “Has Tech­nol­o­gy Changed Us?”

In a word: yes. But then, every­thing we do has always changed us, thanks to the prop­er­ty of the brain we now call “plas­tic­i­ty.” This we learn from the video, “Rewiring the Brain” (right below), which, bal­anc­ing its heart­en­ing neu­ro­sci­en­tif­ic evi­dence with the prover­bial old dog’s abil­i­ty to learn new tricks, also tells of the “atten­tion dis­or­ders, screen addic­tions, and poor social skills” that may have already begun plagu­ing the younger gen­er­a­tion.

Mar­shall McLuhan, of course, could have fore­seen all this. Hence his appear­ance in “The Medi­um is the Mes­sage” (top), a title tak­en from the Uni­ver­si­ty of Toron­to Eng­lish pro­fes­sor turned com­mu­ni­ca­tion-the­o­ry guru’s famous dic­tum.

The video actu­al­ly spells out McLuhan’s own expla­na­tion of that much-quot­ed line: “What has been com­mu­ni­cat­ed has been less impor­tant than the par­tic­u­lar medi­um through which peo­ple com­mu­ni­cate.” Whether you buy that notion or not, the whole range of procla­ma­tions McLuhan had on the sub­ject will cer­tain­ly get you think­ing — in his own words, “You don’t like these ideas? I got oth­ers.”

The oth­er two videos in this series, despite their short length, get into oth­er intrigu­ing relat­ed con­cepts: “The Fourth Rev­o­lu­tion” that comes as a result of life in a “mass age of infor­ma­tion and data,” and the work­ings of “The Antikythera Mech­a­nism,” the first com­put­er ever built. Our per­son­al tech­nol­o­gy has cer­tain­ly come a long way, but we should­n’t fall into com­pla­cen­cy about it, lest, as Ander­son says in this series, it all wrecks our atten­tion spans and “edu­ca­tion will all have to be deliv­ered in two-minute ani­ma­tions.”

Relat­ed Con­tent:

How Did Every­thing Begin?: Ani­ma­tions on the Ori­gins of the Uni­verse Nar­rat­ed by X‑Files Star Gillian Ander­son

What Makes Us Human?: Chom­sky, Locke & Marx Intro­duced by New Ani­mat­ed Videos from the BBC

McLuhan Said “The Medi­um Is The Mes­sage”; Two Pieces Of Media Decode the Famous Phrase

Mar­shall McLuhan: The World is a Glob­al Vil­lage

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

Free Online Phi­los­o­phy Cours­es (130 in Total)

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture as well as the video series The City in Cin­e­ma and writes essays on cities, lan­guage, Asia, and men’s style. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Andrei Tarkovsky’s Message to Young People: “Learn to Be Alone,” Enjoy Solitude

I remem­ber the first time I sat down and watched Andrei Tarkovsky’s lyri­cal, mean­der­ing sci-fi epic Stalk­er. It was a long time ago, before the advent of smart­phones and tablets. I watched a beat-up VHS copy on a non-“smart” TV, and had no abil­i­ty to pause every few min­utes and swing by Face­book, Twit­ter, or Insta­gram for some instant dis­trac­tion and dig­i­tal small talk. The almost three-hour film—with its long, lan­guid takes and end­less stretch­es of silence—is a med­i­ta­tive exer­cise, a test in patience that at times seems like its own reward.

I recall at the time think­ing about how didac­tic Tarkovsky’s work is, in the best pos­si­ble sense of the word. It teach­es its view­ers to watch, lis­ten, and wait. It’s a course best tak­en alone, like the jour­ney into the film’s mys­te­ri­ous “Zone,” since the pres­ence of anoth­er, like­ly per­plexed, view­er might break the qui­et spell the movie casts. But while watch­ing a Tarkovsky film—whether Stalk­er, Andrei Rublev, Solaris, or any of his oth­er pen­sive cre­ations (watch them online here)—may be a soli­tary activ­i­ty, it need not at all be a lone­ly one.

The dis­tinc­tion between healthy soli­tude and lone­li­ness is one Tarkovsky is par­tic­u­lar­ly inter­est­ed in. It’s a cin­e­mat­ic theme he pur­sues, and a ped­a­gog­i­cal one as well. In the video above from The Cri­te­ri­on Col­lec­tion, Tarkovsky offers some thought­ful insights that can only seem all the more rel­e­vant to today’s always-on, mul­ti-screen cul­ture. Unfor­tu­nate­ly, the sub­ti­tles trans­late his words selec­tive­ly, but Maria Popo­va at Brain Pick­ings has a full trans­la­tion of the filmmaker’s answer to the ques­tion “What would you like to tell young peo­ple?” Like some ancient Pan dis­pens­ing time­less wis­dom, Tarkovsky reclines in an old, gnarled tree—on what may very well be one of his wild, wood­ed film sets—and says,

I don’t know… I think I’d like to say only that they should learn to be alone and try to spend as much time as pos­si­ble by them­selves. I think one of the faults of young peo­ple today is that they try to come togeth­er around events that are noisy, almost aggres­sive at times. This desire to be togeth­er in order to not feel alone is an unfor­tu­nate symp­tom, in my opin­ion. Every per­son needs to learn from child­hood how to spend time with one­self. That doesn’t mean he should be lone­ly, but that he shouldn’t grow bored with him­self because peo­ple who grow bored in their own com­pa­ny seem to me in dan­ger, from a self-esteem point of view.

Though I speak as one who grew up in an ana­logue world free from social media—the only world Tarkovsky ever knew—I don’t think it’s just the cranky old man in me who finds this advice com­pelling­ly sound. As a recent Tom Tomor­row car­toon satir­i­cal­ly illus­trat­ed, our rapid-fire, pres­sure-cook­er pub­lic dis­course may grant us instant access to information—or misinformation—but it also encour­ages, nay urges, us to form hasty opin­ions, ignore nuance and sub­tleties, and par­tic­i­pate in group­think rather than digest­ing things slow­ly and com­ing to our own con­clu­sions. It’s an envi­ron­ment par­tic­u­lar­ly hos­tile to medi­ums like poet­ry, or the kinds of poet­ic films Tarkovsky made, which teach us the val­ue of judg­ment with­held, and immerse us in the kinds of aes­thet­ic expe­ri­ences the inter­net and tele­vi­sion, with their non­stop chat­ter, push to the mar­gins.

Tarkovsky’s gen­er­al advice to young peo­ple can be paired with his chal­leng­ing advice to young film­mak­ers, and all artists, in par­tic­u­lar—advice that demands focused atten­tion, patience, and com­mit­ment to indi­vid­ual pas­sion and vision.

via The Cri­te­ri­on Col­lec­tion/Props to Brain Pick­ings for the trans­la­tion.

Relat­ed Con­tent:

Tarkovsky Films Now Free Online

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

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

Andrei Tarkovsky Cre­ates a List of His 10 Favorite Films (1972)

Andrei Tarkovsky’s Very First Films: Three Stu­dent Films, 1956–1960

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

Discover the Oldest Beer Recipe in History From Ancient Sumeria, 1800 B.C.

Ninkasi Tablets

Image cour­tesy of Lock, Stock, and His­to­ry

Beer, that favorite bev­er­age of foot­ball fans, frat boys, and oth­er macho stereotypes—at least accord­ing to the advertisers—actually has a very long, dis­tin­guished her­itage. It’s old­er, in fact, than wine, old­er than whiskey, old­er per­haps even than bread (or so some schol­ars have thought). As soon as humans set­tled down and learned to cul­ti­vate grains, some 13,000 years ago, the pos­si­bil­i­ty for fermentation—a nat­u­ral­ly occur­ring phenomenon—presented itself. But it isn’t until the 5th cen­tu­ry, B.C. that we have sources doc­u­ment­ing the delib­er­ate pro­duc­tion of ale in ancient Sume­ria. Nonethe­less, beer has been described as the “mid­wife of civ­i­liza­tion” due to its cen­tral role in agri­cul­ture, trade, urban­iza­tion, and med­i­cine.

Beer became so impor­tant to ancient Mesopotami­an cul­ture that the Sume­ri­ans cre­at­ed a god­dess of brew­ing and beer, Ninkasi, and one anony­mous poet, smit­ten with her pow­ers, penned a hymn to her in 1800 B.C.. A daugh­ter of the pow­er­ful cre­ator Enki and Nin­ti, “queen of the sacred lake,” Ninkasi is all the more poignant a deity giv­en the role of women in ancient cul­ture as respect­ed brew­ers. The “Hymn to Ninkasi,” which you can read below, not only pro­vides insight into the impor­tance of this cus­tom in Sumer­ian mythol­o­gy, but it also gives us a recipe for brew­ing ancient Sumer­ian beer—the old­est beer recipe we have.

Trans­lat­ed from two clay tablets by Miguel Civ­il, Pro­fes­sor of Sumerol­o­gy at the Uni­ver­si­ty of Chica­go, the poem con­tains instruc­tions pre­cise enough that Fritz May­tag, founder of the Anchor Brew­ing Com­pa­ny in San Fran­cis­co, took it upon him­self to try them. He pre­sent­ed the results at the annu­al meet­ing of the Amer­i­can Asso­ci­a­tion of Micro Brew­ers in 1991. The brew­ers, writes Civ­il, “were able to taste ‘Ninkasi Beer,’ sip­ping it from large jugs with drink­ing straws as they did four mil­len­nia ago. The beer had an alco­hol con­cen­tra­tion of 3.5%, very sim­i­lar to mod­ern beers, and had a ‘dry taste lack­ing in bit­ter­ness,’ ‘sim­i­lar to hard apple cider.’” A chal­lenge to all you home brew­ers out there.

Unfor­tu­nate­ly, May­tag was unable to bot­tle and retail the recre­ation, since ancient Mesopotami­an beer “was brewed for imme­di­ate con­sump­tion” and “did not keep very well.” But what Civ­il learned from the exper­i­ment was that his translation—in the hands of a mas­ter brew­er “who saw through the dif­fi­cult ter­mi­nol­o­gy and poet­ic metaphors”—produced results. Below, see the first part of the “Hymn to Ninkasi,” which describes “in poet­ic terms the step-by-step process of Sumer­ian beer brew­ing.” A sec­ond part of the hymn “cel­e­brates the con­tain­ers in which the beer is brewed and served” and “includes the toasts usu­al in tav­ern and drink­ing songs.” You can read that joy­ful text—which includes the line “With joy in the heat [and] a hap­py liver”—on page 4 of Pro­fes­sor Civil’s arti­cle on the Hymn.

 

Hymn to Ninkasi (Part I)
Borne of the flow­ing water,
Ten­der­ly cared for by the Nin­hur­sag,
Borne of the flow­ing water,
Ten­der­ly cared for by the Nin­hur­sag,

Hav­ing found­ed your town by the sacred lake,
She fin­ished its great walls for you,
Ninkasi, hav­ing found­ed your town by the sacred lake,
She fin­ished it’s walls for you,

Your father is Enki, Lord Nidim­mud,
Your moth­er is Nin­ti, the queen of the sacred lake.
Ninkasi, your father is Enki, Lord Nidim­mud,
Your moth­er is Nin­ti, the queen of the sacred lake.

You are the one who han­dles the dough [and] with a big shov­el,
Mix­ing in a pit, the bap­pir with sweet aro­mat­ics,
Ninkasi, you are the one who han­dles the dough [and] with a big shov­el,
Mix­ing in a pit, the bap­pir with [date] — hon­ey,

You are the one who bakes the bap­pir in the big oven,
Puts in order the piles of hulled grains,
Ninkasi, you are the one who bakes the bap­pir in the big oven,
Puts in order the piles of hulled grains,

You are the one who waters the malt set on the ground,
The noble dogs keep away even the poten­tates,
Ninkasi, you are the one who waters the malt set on the ground,
The noble dogs keep away even the poten­tates,

You are the one who soaks the malt in a jar,
The waves rise, the waves fall.
Ninkasi, you are the one who soaks the malt in a jar,
The waves rise, the waves fall.

You are the one who spreads the cooked mash on large reed mats,
Cool­ness over­comes,
Ninkasi, you are the one who spreads the cooked mash on large reed mats,
Cool­ness over­comes,

You are the one who holds with both hands the great sweet wort,
Brew­ing [it] with hon­ey [and] wine
(You the sweet wort to the ves­sel)
Ninkasi, (…)(You the sweet wort to the ves­sel)

The fil­ter­ing vat, which makes a pleas­ant sound,
You place appro­pri­ate­ly on a large col­lec­tor vat.
Ninkasi, the fil­ter­ing vat, which makes a pleas­ant sound,
You place appro­pri­ate­ly on a large col­lec­tor vat.

When you pour out the fil­tered beer of the col­lec­tor vat,
It is [like] the onrush of Tigris and Euphrates.
Ninkasi, you are the one who pours out the fil­tered beer of the col­lec­tor vat,
It is [like] the onrush of Tigris and Euphrates.

Relat­ed Con­tent:

Cook Real Recipes from Ancient Rome: Ostrich Ragoût, Roast Wild Boar, Nut Tarts & More

The Art and Sci­ence of Beer

Lis­ten to the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

Free Cours­es in Ancient His­to­ry, Lit­er­a­ture & Phi­los­o­phy

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

Watch a 1953 Animation of James Thurber’s “Unicorn in the Garden,” Voted One of the Best Animations Ever

Humorist James Thurber nev­er tired of sub­ject­ing puny male mil­que­toasts to pow­er­ful female bul­lies.

In his view, mem­bers of the fair­er sex were nev­er femme fatales or fussy matrons, but rather bat­tle-lov­ing war­riors in sim­ple Wilma Flint­stone-esque frocks. They are immune to the tra­di­tion­al­ly fem­i­nine con­cerns of the period—hair, chil­dren, the liv­ing room drapes… they get their plea­sure dom­i­nat­ing Wal­ter Mit­ty and his ilk.

(Was he ter­ri­fied of Woman? Resent­ful of her? The sto­ry he stuck to was that he’d con­ceived of his com­ic por­tray­al for the sole pur­pose of “egging her on.”)

There is one mem­o­rable instance where the lit­tle guy was allowed to come out on top. “The Uni­corn in the Gar­den” is a sto­ry first pub­lished in The New York­er on Octo­ber 31, 1939. No spoil­ers, but there’s a close resem­blance to Har­vey, Mary Chase’s much-pro­duced play about a mild-man­nered gent whose devo­tion to a 6’ tall invis­i­ble rab­bit dri­ves his dom­i­neer­ing sis­ter around the bend.

The 1953 car­toon adap­ta­tion above brought Thurber’s draw­ings to life, whilst pre­serv­ing the dia­logue of the orig­i­nal in its entire­ty. The orig­i­nal sto­ry was pub­lished with only a sin­gle illus­tra­tion, but direc­tor William T. Hurtz’s had hun­dreds of New York­er car­toons to draw upon. Leg­end has it that Hurtz pur­pose­ful­ly assigned some of Unit­ed Pro­duc­tions of America’s least gift­ed ani­ma­tors to the project, hop­ing to dupli­cate Thurber’s ”nice, lumpy look.” The plan was for “The Uni­corn in the Gar­den” to be part of a full-length Thurber fea­ture, but alas, the stu­dio pulled the plug on Men, Women and Dogs before it could be com­plet­ed. Moral: Don’t count your boo­bies until they are hatched.

“A Uni­corn in the Gar­den” was lat­er vot­ed #48 of the 50 Great­est Car­toons of all time by mem­bers of the ani­ma­tion field. You can find more lit­er­ary ani­ma­tions in our col­lec­tion, 4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More.

Unicorn-Garden

Relat­ed Con­tent:

Eudo­ra Wel­ty Writes a Quirky Let­ter Apply­ing for a Job at The New York­er (1933)

20 Ani­ma­tions of Clas­sic Lit­er­ary Works: From Pla­to and Dos­to­evsky, to Kaf­ka, Hem­ing­way & Brad­bury

New York­er Car­toon Edi­tor Bob Mankoff Reveals the Secret of a Suc­cess­ful New York­er Car­toon

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

 

Victor Hugo’s Drawings Made with Coal, Dust & Coffee (1848–1851)

Hugo Octopus

If you know of Vic­tor Hugo, you most like­ly know him as the man of let­ters who wrote books like Les Mis­érables and Notre-Dame de Paris (bet­ter known in Eng­lish as The Hunch­back of Notre-Dame). If you know some­thing else about him, it prob­a­bly has to do with his pol­i­tics: King Louis-Philippe grant­ed him peer­age in 1841, and he became a mem­ber of the French Par­lia­ment in 1848. This posi­tion gave him some­thing of a pul­pit from which to speak on his pet caus­es: abo­li­tion of the death penal­ty, free­dom of the press, uni­ver­sal suf­frage and edu­ca­tion, and — lest any­one call the ambi­tions of his sec­ondary career minor — the end of pover­ty.

hugo2

But this sen­si­bil­i­ty made Hugo no friend of Napoleon III, who took pow­er in 1851, and so the writer went into polit­i­cal exile in Guernsey. That year marked the end of a peri­od, begin­ning with his elec­tion to Par­lia­ment, dur­ing which Hugo put writ­ing aside in order to devote him­self ful­ly to pol­i­tics — well, almost ful­ly. Even as he laid down his writ­ing pen, he picked up his draw­ing pen, pro­duc­ing the images you see here and many, many more.

LA TOUR DES RATS

Hugo, writes The Paris Review’s Dan Piepen­bring, “made some four thou­sand draw­ings over the course of his life. He was an adept drafts­man, even an exper­i­men­tal one: he some­times drew with his non­dom­i­nant hand or when look­ing away from the page. If pen and ink were not avail­able, he had recourse to soot, coal dust, and cof­fee grounds.” The Tate’s Christo­pher Turn­er writes of rumors “that he used blood pricked from his own veins in his many draw­ings.” What­ev­er liq­uid sub­stance he used, in the draw­ing at the top we can see “a giant, men­ac­ing octo­pus, fash­ioned from a sin­gle stain [that] con­torts its suck­ered limbs into the ini­tials VH.”

LE BURG A LA CROIX

A bold sig­na­ture indeed, but then, Hugo hard­ly played the shrink­ing vio­let in any domain. And yet, so as not to dis­tract from the rest of his career, he sel­dom showed his draw­ings to any­one but fam­i­ly and friends, com­ing no clos­er to pub­lish­ing any­thing any of his art than the hand-drawn call­ing cards he hand­ed vis­i­tors in his peri­od of exile. No less a painter than Eugène Delacroix, when he saw these draw­ings, thought that if Hugo had­n’t become a writer, he could have become one of the 19th cen­tu­ry’s great­est artists instead. I’d cer­tain­ly like to see what Andrew Lloyd Web­ber would have adapt­ed that octo­pus into.

via The Paris Review

Relat­ed Con­tent:

The Art of Franz Kaf­ka: Draw­ings from 1907–1917

The Art of William Faulkn­er: Draw­ings from 1916–1925

Vladimir Nabokov’s Delight­ful But­ter­fly Draw­ings

The Art of Sylvia Plath: Revis­it Her Sketch­es, Self-Por­traits, Draw­ings & Illus­trat­ed Let­ters

Two Draw­ings by Jorge Luis Borges Illus­trate the Author’s Obses­sions

The Draw­ings of Jean-Paul Sartre

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture as well as the video series The City in Cin­e­ma and writes essays on cities, lan­guage, Asia, and men’s style. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall or on Face­book.


  • Great Lectures

  • Sign up for Newsletter

  • About Us

    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.


    Advertise With Us

  • Archives

  • Search

  • Quantcast
    Open Culture was founded by Dan Colman.