From The Stooges to Iggy Pop: 1986 Documentary Charts the Rise of Punk’s Godfather

Now Lit­tle John­ny Jew­el,
Oh, he’s so cool,
He has no deci­sion,
He’s just try­ing to tell a vision

So go the first lines of “Lit­tle John­ny Jew­el,” the first sin­gle from bril­liant New York free-jazz punk band Tele­vi­sion, writ­ten in trib­ute to James Newell Oster­berg, bet­ter known as Iggy Pop. The song’s release in 1975 sad­ly coin­cid­ed with the final breakup of Pop’s ground­break­ing Detroit pro­to-punk garage band The Stooges, after which the self-destruc­tive front­man checked him­self into a men­tal insti­tu­tion to get clean. Maybe it seemed that the vision was spent, and might have been had David Bowie not stepped in, swept Pop away to Berlin, and helped him pro­duce his first solo album, 1977’s The Idiot, quick­ly fol­lowed by the return to raw form, Lust for Life (with its dement­ed cov­er art of a grin­ning Pop, look­ing for all the world like the high school year­book pho­to of a burned-out future ser­i­al killer).

By 1986, Pop had cement­ed his sta­tus as a solo artist, Bowie col­lab­o­ra­tor, and esteemed fore­fa­ther of punk and new wave, releas­ing the Bowie-pro­duced Blah Blah Blah, with its sin­gle “Real Wild Child.” It’s at this point in his career that the Dutch film above, Lust for Life, caught up with him. The doc­u­men­tary opens with a cap­ti­vat­ing live per­for­mance of the title song from an ’86 show in Utrecht. Pop describes his sound as ema­nat­ing from Motor City’s “indus­tri­al hum” and his encounter with Chica­go blues. Lat­er, Stooges gui­tarist Ron Asheton takes us on a tour of a Uni­ver­si­ty of Michi­gan ball­room where Elek­tra records scout, rock jour­nal­ist, and punk impres­sario Dan­ny Fields dis­cov­ered and signed The Stooges in 1968. The late Asheton plays a sig­nif­i­cant role in the film, demon­strat­ing the Stooges gui­tar sound and open­ing up about the band’s rise and demise. From there, we’re trans­port­ed via some vin­tage, grainy footage to a Stooges gig, with a shirt­less Iggy emerg­ing from the crowd after a stage-dive (he gets cred­it for invent­ing the move).

The Stooges mate­r­i­al pro­vides cru­cial con­text for the emer­gence of Iggy Pop from the grit­ty Detroit garage-rock scene (which includ­ed anoth­er sem­i­nal pro­to-punk band, the MC5, with whom the Stooges often played). In one inter­view clip Pop explains in detail how he devel­oped his song­writ­ing with Asheton, draw­ing from John­ny Cash, the Rolling Stones, Vel­vet Under­ground, his own exper­i­ments with poet­ry, and the dull grind of Mid­west­ern life. These ani­mat­ed inter­views are price­less win­dows on the ear­ly influ­ences of the so-called “god­fa­ther of punk,” sit­u­at­ing The Stooges as emerg­ing direct­ly from late-six­ties psy­che­del­ic rock. In some ways, Detroit bands like The Stooges and the MC5 (like Black Sab­bath in England)—with their abra­sive noise-rock cacoph­o­ny, near-met­al crunch, and min­i­mal­ist blues foundations—provide the miss­ing link between six­ties rock and roll and punk. Strip­ping the for­mer of its excess­es and draw­ing on raw blues and coun­try sen­ti­ment and loads of late-20th cen­tu­ry dis­af­fec­tion, they took the nihilism in songs like The Stones’ “Street Fight­ing Man” to its log­i­cal con­clu­sion. That seems, at least, the under­ly­ing premise of the film, and it makes a good case.

While the documentary’s few min­utes of nar­ra­tion are in Dutch, the major­i­ty of Lust for Life is cut togeth­er from Eng­lish-lan­guage inter­views and old per­for­mance footage of Iggy and The Stooges. One rare clip has Pop in a black-and-white TV talk show inter­view com­par­ing John­ny Rot­ten to Sig­mund Freud, then stand­ing and tak­ing a bow to a guf­faw­ing audi­ence. It’s a clas­sic Iggy Pop moment, that allur­ing com­bi­na­tion of eru­di­tion, show­man­ship, unset­tling weird­ness, and sheer tak­ing-the-piss. Under­neath the seem­ing­ly unhinged chaos and mad­ness of Iggy Pop’s stage show has always lay a wicked intel­li­gence, uncom­pro­mis­ing work eth­ic, and pum­mel­ing dri­ve to “tell a vision.”

Near­ly thir­ty years after Tele­vi­sion’s nod to Jim Oster­berg, Hen­ry Rollins—another usu­al­ly-shirt­less, hyper­ki­net­ic punk frontman—vividly described the qual­i­ties above in his spo­ken word trib­ute to Iggy, the sur­vivor who still puts most rock stars to shame (from Rollins’ 2004 DVD Live at Luna Park). Rollins tells a hilar­i­ous sto­ry of how Pop blew his mind (and destroyed the stage) in a 1992 show open­ing for the Beast­ie Boys, which sparked Rollins many attempts to com­pete with his idol. After hear­ing the real thing, tell me what you think of Rollins’ Iggy Pop impres­sion.

Relat­ed Con­tent:

The Sto­ry of Zig­gy Star­dust: How David Bowie Cre­at­ed the Char­ac­ter that Made Him Famous

Christo­pher Walken, Iggy Pop, Deb­bie Har­ry & Oth­er Celebs Read Tales by Edgar Allan Poe

Sid Vicious and Nan­cy Spun­gen Take Phone Calls on New York Cable TV (1978)

The His­to­ry of Punk Rock

Josh Jones is a writer, edi­tor, and musi­cian based in Wash­ing­ton, DC. Fol­low him @jdmagness

The History of Music Told in Seven Rapidly Illustrated Minutes

Your sens­es do deceive you, my friends. This is not the lat­est, great­est video from RSA Ani­mate. No, this video comes to us via Pablo Morales de los Rios, a Span­ish artist, who has artis­ti­cal­ly nar­rat­ed the his­to­ry of music — or the His­to­ria de la Músi­ca – in a shade less than sev­en min­utes. 6:59, to be pre­cise. You don’t need much Span­ish under your belt to real­ize that the sto­ry starts 50,000 years ago, then moves quick­ly from the Ancient Greeks, Romans and Egyp­tians, to the trou­ba­dours of the Mid­dle Ages. The video gives dis­pro­por­tion­ate atten­tion to clas­si­cal music dur­ing the fol­low­ing peri­ods — Renacimien­to, Bar­ro­co, Clas­si­cis­mo and Roman­ti­cis­mo. But before wrap­ping up, we tack over to Amer­i­ca and wit­ness the birth of jazz and the blues, before head­ing back across the pond for the Invasión británi­ca. Artis­ti­cal­ly speak­ing, it all cul­mi­nates in a pret­ty inter­est­ing way. But we’ll let you see how things play out.

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:

All the Great Operas in 10 Min­utes

85,000 Clas­si­cal Music Scores Online

A Big Bach Down­load – All Bach Organ Works for Free

How a Bach Canon Works. Bril­liant

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Hear Gertrude Stein Read Works Inspired by Matisse, Picasso, and T.S. Eliot (1934)

Stein-LP_RIchard-Baker_2

eBay prices for the album Gertrude Stein Reads Her Own Work range from $20 to $200. Vinyl purists, and Stein purists, may long for one of the still-sealed copies at the upper end of that range. The rest of us can enjoy hear­ing its record­ings as mp3s, free on the inter­net cour­tesy of PennSound. These clips, record­ed between 1934 and 1935 (which came out in album form in 1956) let you put your­self in the pres­ence of the poet. Much of the work she reads aloud here comes inspired by observ­ing oth­er cre­ative lumi­nar­ies. The record’s pro­duc­ers includ­ed these homages along with a piece of an inter­view, vari­ants of well-known poems such as “How She Bowed to Her Broth­er” (which often appears under the name “She Bowed to Her Broth­er”), and an excerpt from her nov­el The Mak­ing of Amer­i­cans.

But to get straight into the tex­tu­al sub­stance, lis­ten to “The Fif­teenth of Novem­ber… T.S. Eliot,” her por­trait of her col­league in let­ters. Then hear her cap­tur­ing a cer­tain well-known painter in “If I Told Him: a Com­plet­ed Por­trait of Picas­so.” And on painter Hen­ri Matisse, she begins her remarks as fol­lows: “One was quite cer­tain that for a long part of his being one being liv­ing he had been try­ing to be cer­tain that he was wrong in doing what he was doing and then when he could not come to be cer­tain that he had been wrong in doing what he had been doing, when he had com­plete­ly con­vinced him­self that he would not come to be cer­tain that he had been wrong in doing what he had been doing he was real­ly cer­tain then that he was a great one and he cer­tain­ly was a great one.” If you feel proud of read­ing that whole sen­tence in one go, wait until you hear Stein speak it.

Relat­ed con­tent:

Gertrude Stein Recites ‘If I Told Him: A Com­plet­ed Por­trait of Picas­so’

The Dead Authors Pod­cast: H.G. Wells Com­i­cal­ly Revives Lit­er­ary Greats with His Time Machine

James Joyce in Paris: “Deal With Him, Hem­ing­way!”

Find works by Gertrude Stein in our Free Audio Books and Free eBooks col­lec­tions.

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture and writes essays on lit­er­a­ture, film, cities, Asia, and aes­thet­ics. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall.

Seven Tips From Ernest Hemingway on How to Write Fiction

ErnestHemingway

Image by Lloyd Arnold via Wiki­me­dia Com­mons

Before he was a big game hunter, before he was a deep-sea fish­er­man, Ernest Hem­ing­way was a crafts­man who would rise very ear­ly in the morn­ing and write. His best sto­ries are mas­ter­pieces of the mod­ern era, and his prose style is one of the most influ­en­tial of the 20th cen­tu­ry.

Hem­ing­way nev­er wrote a trea­tise on the art of writ­ing fic­tion.  He did, how­ev­er, leave behind a great many pas­sages in let­ters, arti­cles and books with opin­ions and advice on writ­ing. Some of the best of those were assem­bled in 1984 by Lar­ry W. Phillips into a book, Ernest Hem­ing­way on Writ­ing. We’ve select­ed sev­en of our favorite quo­ta­tions from the book and placed them, along with our own com­men­tary, on this page. We hope you will all–writers and read­ers alike–find them fas­ci­nat­ing.

1: To get start­ed, write one true sen­tence.

Hem­ing­way had a sim­ple trick for over­com­ing writer’s block. In a mem­o­rable pas­sage in A Move­able Feast, he writes:

Some­times when I was start­ing a new sto­ry and I could not get it going, I would sit in front of the fire and squeeze the peel of the lit­tle oranges into the edge of the flame and watch the sput­ter of blue that they made. I would stand and look out over the roofs of Paris and think, “Do not wor­ry. You have always writ­ten before and you will write now. All you have to do is write one true sen­tence. Write the truest sen­tence that you know.” So final­ly I would write one true sen­tence, and then go on from there. It was easy then because there was always one true sen­tence that I knew or had seen or had heard some­one say. If I start­ed to write elab­o­rate­ly, or like some­one intro­duc­ing or pre­sent­ing some­thing, I found that I could cut that scroll­work or orna­ment out and throw it away and start with the first true sim­ple declar­a­tive sen­tence I had writ­ten.

2: Always stop for the day while you still know what will hap­pen next.

There is a dif­fer­ence between stop­ping and founder­ing. To make steady progress, hav­ing a dai­ly word-count quo­ta was far less impor­tant to Hem­ing­way than mak­ing sure he nev­er emp­tied the well of his imag­i­na­tion. In an Octo­ber 1935 arti­cle in Esquire “Mono­logue to the Mae­stro: A High Seas Let­ter”) Hem­ing­way offers this advice to a young writer:

The best way is always to stop when you are going good and when you know what will hap­pen next. If you do that every day when you are writ­ing a nov­el you will nev­er be stuck. That is the most valu­able thing I can tell you so try to remem­ber it.

3: Nev­er think about the sto­ry when you’re not work­ing.

Build­ing on his pre­vi­ous advice, Hem­ing­way says nev­er to think about a sto­ry you are work­ing on before you begin again the next day. “That way your sub­con­scious will work on it all the time,” he writes in the Esquire piece. “But if you think about it con­scious­ly or wor­ry about it you will kill it and your brain will be tired before you start.” He goes into more detail in A Move­able Feast:

When I was writ­ing, it was nec­es­sary for me to read after I had writ­ten. If you kept think­ing about it, you would lose the thing you were writ­ing before you could go on with it the next day. It was nec­es­sary to get exer­cise, to be tired in the body, and it was very good to make love with whom you loved. That was bet­ter than any­thing. But after­wards, when you were emp­ty, it was nec­es­sary to read in order not to think or wor­ry about your work until you could do it again. I had learned already nev­er to emp­ty the well of my writ­ing, but always to stop when there was still some­thing there in the deep part of the well, and let it refill at night from the springs that fed it.

4: When it’s time to work again, always start by read­ing what you’ve writ­ten so far.

T0 main­tain con­ti­nu­ity, Hem­ing­way made a habit of read­ing over what he had already writ­ten before going fur­ther. In the 1935 Esquire arti­cle, he writes:

The best way is to read it all every day from the start, cor­rect­ing as you go along, then go on from where you stopped the day before. When it gets so long that you can’t do this every day read back two or three chap­ters each day; then each week read it all from the start. That’s how you make it all of one piece.

5: Don’t describe an emotion–make it.

Close obser­va­tion of life is crit­i­cal to good writ­ing, said Hem­ing­way. The key is to not only watch and lis­ten close­ly to exter­nal events, but to also notice any emo­tion stirred in you by the events and then trace back and iden­ti­fy pre­cise­ly what it was that caused the emo­tion. If you can iden­ti­fy the con­crete action or sen­sa­tion that caused the emo­tion and present it accu­rate­ly and ful­ly round­ed in your sto­ry, your read­ers should feel the same emo­tion. In Death in the After­noon, Hem­ing­way writes about his ear­ly strug­gle to mas­ter this:

I was try­ing to write then and I found the great­est dif­fi­cul­ty, aside from know­ing tru­ly what you real­ly felt, rather than what you were sup­posed to feel, and had been taught to feel, was to put down what real­ly hap­pened in action; what the actu­al things were which pro­duced the emo­tion that you expe­ri­enced. In writ­ing for a news­pa­per you told what hap­pened and, with one trick and anoth­er, you com­mu­ni­cat­ed the emo­tion aid­ed by the ele­ment of time­li­ness which gives a cer­tain emo­tion to any account of some­thing that has hap­pened on that day; but the real thing, the sequence of motion and fact which made the emo­tion and which would be as valid in a year or in ten years or, with luck and if you stat­ed it pure­ly enough, always, was beyond me and I was work­ing very hard to get it.

6: Use a pen­cil.

Hem­ing­way often used a type­writer when com­pos­ing let­ters or mag­a­zine pieces, but for seri­ous work he pre­ferred a pen­cil. In the Esquire arti­cle (which shows signs of hav­ing been writ­ten on a type­writer) Hem­ing­way says:

When you start to write you get all the kick and the read­er gets none. So you might as well use a type­writer because it is that much eas­i­er and you enjoy it that much more. After you learn to write your whole object is to con­vey every­thing, every sen­sa­tion, sight, feel­ing, place and emo­tion to the read­er. To do this you have to work over what you write. If you write with a pen­cil you get three dif­fer­ent sights at it to see if the read­er is get­ting what you want him to. First when you read it over; then when it is typed you get anoth­er chance to improve it, and again in the proof. Writ­ing it first in pen­cil gives you one-third more chance to improve it. That is .333 which is a damned good aver­age for a hit­ter. It also keeps it flu­id longer so you can bet­ter it eas­i­er.

7: Be Brief.

Hem­ing­way was con­temp­tu­ous of writ­ers who, as he put it, “nev­er learned how to say no to a type­writer.” In a 1945 let­ter to his edi­tor, Maxwell Perkins, Hem­ing­way writes:

It was­n’t by acci­dent that the Get­tys­burg address was so short. The laws of prose writ­ing are as immutable as those of flight, of math­e­mat­ics, of physics.

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:

Writ­ing Tips by Hen­ry Miller, Elmore Leonard, Mar­garet Atwood, Neil Gaiman & George Orwell

The Big Ernest Hem­ing­way Pho­to Gallery: The Nov­el­ist in Cuba, Spain, Africa and Beyond

The Span­ish Earth, Writ­ten and Nar­rat­ed by Ernest Hem­ing­way

Archive of Hemingway’s News­pa­per Report­ing Reveals Nov­el­ist in the Mak­ing

Find Cours­es on Hem­ing­way and Oth­er Authors in our big list of Free Online Cours­es

The Unbelievers, A New Film Starring Richard Dawkins, Lawrence Krauss, Werner Herzog, Woody Allen, & Cormac McCarthy

The so-called New (or “Gnu”) Athe­ism arrived at a time when fear, anger, and con­fu­sion over extrem­ist reli­gion had hit a fever pitch. Sud­den­ly, peo­ple who didn’t pay much atten­tion to religion—their own or any­one else’s—became intense­ly inter­est­ed in reli­gious crit­i­cism and debate; it was the per­fect cli­mate for a pub­lish­ing storm, and that’s essen­tial­ly how the move­ment began. It was also, of course, pre­dat­ed by thou­sands of years of philo­soph­i­cal athe­ism of some vari­ety or anoth­er, but “new” athe­ism had some­thing dif­fer­ent to offer: while its pro­po­nents large­ly hailed from the same worlds as their intel­lec­tu­al predecessors—the arts, polit­i­cal jour­nal­ism and activism, the sci­ences and aca­d­e­m­ic philosophy—after Sep­tem­ber 11, these same peo­ple took the dis­cus­sion to the pop­u­lar press and a pro­lif­er­a­tion of inter­net out­lets and well-orga­nized con­fer­ences, debates, and meet­ings. And their expres­sions were uncom­pro­mis­ing and polem­i­cal (though not “militant”—no shots were fired nor bombs det­o­nat­ed).

In the wake of over a decade of con­tro­ver­sy unleashed by “new athe­ism,” a new film The Unbe­liev­ers (trail­er above) fol­lows two promi­nent sci­en­tists and stars of the movement–evolutionary biol­o­gist Richard Dawkins and the­o­ret­i­cal physi­cist Lawrence Krauss—as they trek across the globe and explain their views. Dawkins and Krauss receive sup­port from a cast of celebri­ty inter­vie­wees includ­ing Ricky Ger­vais, Wern­er Her­zog, Woody Allen, Cor­mac McCarthy, Sarah Sil­ver­man, Ayaan Hir­si-Ali, and sev­er­al more. The film’s web­site has no offi­cial release date (oth­er than “2013”), but it does fea­ture links to online buzz, both glib—Krankie snarks that the trail­er makes it look like Dawkins and Krauss have packed in the sci­ence and start­ed a band—and sub­dued; the evan­gel­i­cal Chris­t­ian Post does lit­tle but quote from the press pack­age.

These cham­pi­ons of rea­son-over-reli­gion have always had pow­er­ful crit­ics, even among those who might oth­er­wise seem sym­pa­thet­ic (take Marx­ist lit­er­ary crit­ic Ter­ry Eagleton’s charge that new athe­ism is noth­ing but counter-fun­da­men­tal­ism). Then there is the host of reli­gious detrac­tors, many of them respect­ed sci­en­tists and philoso­phers them­selves. One notable name in this camp is famed geneti­cist Fran­cis Collins, who head­ed the Human Genome Project. Obvi­ous­ly no denier of the explana­to­ry pow­er of sci­ence, Collins nonethe­less argues for faith as a dis­tinct kind of knowl­edge, as he does in the inter­view excerpt below from an appear­ance on The Char­lie Rose Show.

The debates seem like they could rage on inter­minably, and prob­a­bly will. I, for one, am grate­ful they can hap­pen open­ly and in rel­a­tive peace in so many places. But as the same sets of issues arise, some of the ques­tions become just a bit more nuanced. British pre­sen­ter Nicky Camp­bell, for exam­ple, recent­ly presided over a large debate among sev­er­al promi­nent sci­en­tists and cler­gy about whether or not all reli­gions should accept evo­lu­tion (below). While Dawkins and Krauss ulti­mate­ly advo­cate a world with­out reli­gion, the par­tic­i­pants of this debate try to shift the terms to how sci­en­tif­ic dis­cov­ery and reli­gious iden­ti­ty can coex­ist with min­i­mal fric­tion.

Relat­ed Con­tent:

Richard Dawkins Explains Why There Was Nev­er a First Human Being

Some­thing from Noth­ing? Richard Dawkins and Lawrence Krauss Dis­cuss Cos­mol­o­gy, Ori­gins of Life & Reli­gion Before a Packed Crowd

Alain de Bot­ton Wants a Reli­gion for Athe­ists: Intro­duc­ing Athe­ism 2.0

Josh Jones is a writer, edi­tor, and musi­cian based in Wash­ing­ton, DC. Fol­low him @jdmagness

Color Footage of Winston Churchill’s Funeral in 1965

On Jan­u­ary 24 1965, Sir Win­ston Churchill, the man who led Britain through the dark hours of the Sec­ond World War, died aged 90 at his Lon­don home. By decree of Queen Eliz­a­beth II, his body lay in state for three days in the Palace of West­min­ster and a state funer­al was held at St Paul’s Cathe­dral on Jan­u­ary 30. Churchill was the first states­man to be giv­en a state funer­al in the 2oth cen­tu­ry — a funer­al that saw the largest assem­blage of states­men in the world until the funer­al of Pope John Paul II in 2005. That day, the BBC report­ed that “silent crowds lined the streets to watch the gun car­riage bear­ing Sir Win­ston’s cof­fin leave West­min­ster Hall as Big Ben struck 09:45. The pro­ces­sion trav­elled slow­ly through cen­tral Lon­don to St. Paul’s Cathe­dral for the funer­al ser­vice.”  After the ser­vice, his cof­fin was tak­en by boat to Water­loo Sta­tion, where a spe­cial­ly pre­pared rail­way car­riage took Churchill to his final rest­ing place at Bladon near Wood­stock, close to his birth­place at Blenheim Palace.

This col­or footage of Churchill’s funer­al is nar­rat­ed by Wal­ter Thomp­son, Churchill’s for­mer body­guard.

Bonus mate­r­i­al:

By pro­fes­sion, Matthias Rasch­er teach­es Eng­lish and His­to­ry at a High School in north­ern Bavaria, Ger­many. In his free time he scours the web for good links and posts the best finds on Twit­ter.

Mark Twain Shirtless in 1883 Photo

Last year, Edwin Turn­er, the mas­ter­mind behind the Bib­liok­lept blog, assem­bled a fine pho­to gallery that cap­tured Ernest Hem­ing­way pos­ing shirt­less. Big, burly and bar­rel-chest­ed, Papa projects the mas­cu­line image that he care­ful­ly cul­ti­vat­ed for him­self and for the world to see.

Hem­ing­way’s pho­tos seem right in keep­ing with his pub­lic per­sona (we’ll have more on him lat­er today). But this 1883 por­trait of Mark Twain will per­haps give you pause. To be sure, Twain cared deeply about his pub­lic image. The writer care­ful­ly craft­ed his pub­lic iden­ti­ty, giv­ing more than 300 inter­views to jour­nal­ists where he rein­forced the traits he want­ed to be known for — his wit, irrev­er­ent sense of humor, and thought­ful­ness. Twain also loved hav­ing his pic­ture tak­en, pos­ing for pho­tog­ra­phers when­ev­er he had a chance. The cam­era offered yet anoth­er way to fash­ion his own per­son­al myth.

Of course, the author is best remem­bered for one set of icon­ic images — the one where he dons a white suit in 1906, upon trav­el­ing to Wash­ing­ton D.C. to lob­by for the pro­tec­tion of authors’ copy­rights. But, as The Rout­ledge Ency­clo­pe­dia of Mark Twain explains, the nov­el­ist also let his image be used in count­less adver­tise­ments — in ads for restau­rants, phar­ma­cies, dry goods and cig­ars too. The ency­clo­pe­dia gives the impres­sion that the shirt­less pho­to was per­haps tak­en with­in this com­mer­cial con­text. It’s not clear what prod­uct the por­trait helped mar­ket (care to take a guess?), or pre­cise­ly how Twain saw it con­tribut­ing to his pub­lic image. The details are murky. But one thing is for cer­tain: The 1880s image is authen­tic. It’s the real shirt­less Mark Twain.

Update: One of our read­ers sug­gests that the shirt­less pho­to was a byprod­uct of a bust that was sculpt­ed by Karl Ger­hardt for the fron­tispiece of Adven­tures of Huck­le­ber­ry Finn. Seems quite plau­si­ble. See it here.

This vin­tage pic comes to us via Wired writer Steve Sil­ber­man. Fol­low him on Twit­ter at @stevesilberman.

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“Nothing Good Gets Away”: John Steinbeck Offers Love Advice in a Letter to His Son (1958)

steinbeck

Cer­tain read­ers may turn, for gen­er­al solace, to the nov­els of John Stein­beck. But how many, in par­tic­u­lar need of roman­tic advice, open up Of Mice and Men, East of Eden, or The Grapes of Wrath? Yet on mat­ters of the heart, Stein­beck knew of what he spoke, as his son Thom found out after men­tion­ing a new school sweet­heart in a note home. In what must sure­ly count as the most elo­quent, rel­e­vant piece of unso­licit­ed parental love advice ever given—not, admit­ted­ly, a high bar to cross—the for­mi­da­ble man of Amer­i­can let­ters explained how best to nav­i­gate this rich­est of all expe­ri­ences:

First—if you are in love—that’s a good thing—that’s about the best thing that can hap­pen to any­one. Don’t let any­one make it small or light to you.

Second—There are sev­er­al kinds of love. One is a self­ish, mean, grasp­ing, ego­tis­ti­cal thing which uses love for self-impor­tance. This is the ugly and crip­pling kind. The oth­er is an out­pour­ing of every­thing good in you—of kind­ness and con­sid­er­a­tion and respect—not only the social respect of man­ners but the greater respect which is recog­ni­tion of anoth­er per­son as unique and valu­able. The first kind can make you sick and small and weak but the sec­ond can release in you strength, and courage and good­ness and even wis­dom you didn’t know you had.

This excerpt comes from a full text avail­able at a favorite site of ours, Let­ters of Note. One of the inter­net’s finest repos­i­to­ries of man’s wis­dom and fol­ly, Let­ters of Note has offered William Faulkn­er’s take-this-job-and-shove-it, a young Kurt Von­negut’s wartime report home after his release from a Dres­den work camp, the first Amer­i­can fan let­ter sent to David Bowie, and Aldous Hux­ley’s death as described by his wid­ow. My per­son­al favorite remains the simul­ta­ne­ous­ly astute and unhinged lament Ted Turn­er received from his father after chang­ing his col­lege major to clas­sics. Turn­er père wrote, in his askew fash­ion, in the same spir­it of father­ly sup­port as Stein­beck. But Ted did­n’t get to read any lines half as reas­sur­ing as those Thom Stein­beck did: “Don’t wor­ry about los­ing,” his father advised. “If it is right, it happens—The main thing is not to hur­ry. Noth­ing good gets away.”

Relat­ed con­tent:

John Steinbeck’s Six Tips for the Aspir­ing Writer and His Nobel Prize Speech

This is Your Brain in Love: Scenes from the Stan­ford Love Com­pe­ti­tion

Face to Face with Bertrand Rus­sell: ‘Love is Wise, Hatred is Fool­ish’

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture and writes essays on lit­er­a­ture, film, cities, Asia, and aes­thet­ics. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall.

John Cleese’s Eulogy for Graham Chapman: ‘Good Riddance, the Free-Loading Bastard, I Hope He Fries’

The British come­di­an Gra­ham Chap­man delight­ed in offend­ing peo­ple. As a writer and actor with the leg­endary Mon­ty Python troupe, he pushed against the bound­aries of pro­pri­ety and good taste. When his writ­ing part­ner John Cleese pro­posed doing a sketch on a dis­grun­tled man return­ing a defec­tive toast­er to a shop, Chap­man thought: Bro­ken toast­er? Why not a dead par­rot? And in one par­tic­u­lar­ly out­ra­geous sketch writ­ten by Chap­man and Cleese in 1970,  Chap­man plays an under­tak­er and Cleese plays a cus­tomer who has just rung a bell at the front desk:

“What can I do for you, squire?” says Chap­man.

“Um, well, I won­der if you can help me,” says Cleese. “You see, my moth­er has just died.”

“Ah, well, we can ‘elp you. We deal with stiffs,” says Chap­man. “There are three things we can do with your moth­er. We can burn her, bury her, or dump her.”

“Dump her?”

“Dump her in the Thames.”

“What?”

“Oh, did you like her?”

“Yes!”

“Oh well, we won’t dump her, then,” says Chap­man. “Well, what do you think? We can bury her or burn her.”

“Which would you rec­om­mend?”

“Well, they’re both nasty.”

From there, Chap­man goes on to explain in the most graph­ic detail the unpleas­ant aspects of either choice before offer­ing anoth­er option: can­ni­bal­ism. At that point (in keep­ing with the script) out­raged mem­bers of the stu­dio audi­ence rush onto the stage and put a stop to the sketch.

Chap­man and Cleese had been close friends since their stu­dent days at Cam­bridge Uni­ver­si­ty, and when Chap­man died of can­cer at the age of 48 on Octo­ber 4, 1989, Cleese was at his bed­side. Out of respect for Chap­man’s fam­i­ly, the mem­bers of Mon­ty Python decid­ed to stay away from his pri­vate funer­al and avoid a media cir­cus. Instead, they gath­ered for a memo­r­i­al ser­vice on Octo­ber 6, 1989 in the Great Hall at St. Bartholomew’s Hos­pi­tal in Lon­don. When Cleese deliv­ered his eulo­gy for Chap­man, he recalled his friend’s irrev­er­ence: “Any­thing for him, but mind­less good taste.” So Cleese did his best to make his old friend proud. His off-col­or but heart­felt eulo­gy that evening has become a part of Mon­ty Python lore, and you can watch it above. To see a longer clip, with mov­ing words from Michael Palin and a sing-along of “Always Look on the Bright Side of Life” led by Eric Idle, watch below:

Relat­ed Con­tent:

Mon­ty Python’s Best Phi­los­o­phy Sketch­es

Mon­ty Python’s Life of Bri­an: Reli­gious Satire, Polit­i­cal Satire, or Blas­phe­my?

John Cleese, Mon­ty Python Icon, on How to Be Cre­ative

Finding Vivian Maier: New Documentary Reveals the Vision of Obscure Chicago Street Photographer

The posthu­mous dis­cov­ery of Vivian Maier’s pho­tographs is an art world stun­ner on the order of Hen­ry Darg­er’s mas­sive In the Realms of the Unre­al.

The syn­chronic­i­ty makes one won­der.

He was a Chica­go-based cus­to­di­an.

She was a Chica­go-based nan­ny.

They shared a com­pul­sion to create—some might say document—but were so intense­ly pri­vate, the rev­e­la­tions of their respec­tive lives’ work threw every­one for a loop.

Employ­ers and neigh­bors found it hard to believe they’d had it in them. (View an online gallery of her work here.)

Cura­tors, mar­veling at the quan­ti­ty of their out­put and qual­i­ty of the vision, piled on superla­tives.

Some­thing tells me the prick­ly Ms. Maier would not have appre­ci­at­ed any com­par­isons to a man whose work fea­tured so many rep­re­sen­ta­tions of naked, her­maph­ro­dit­ic girl-war­riors being bay­o­net­ted, but death makes it dif­fi­cult to keep hold of the reins gripped so tight­ly in life.

For the fore­see­able future, Maier’s lega­cy rests in the hands of John Mal­oof, the young Chicagoan who bought her neg­a­tives from an unpaid stor­age unit for less than $400, hop­ing he might find some­thing of rel­e­vance for a neigh­bor­hood his­to­ry project. He got more than he bar­gained for, obvi­ous­ly, but the years spent scan­ning the unknown artist’s work is begin­ning to pay off in exhi­bi­tions, gallery rep­re­sen­ta­tion, and a book. Now he is near­ing com­ple­tion of Find­ing Vivian Maier, a doc­u­men­tary film that promis­es to shed more light on this fas­ci­nat­ing tale.

Would the sub­ject have want­ed this?

Per­haps that’s a ques­tion for the Hen­ry Darg­er Study Cen­ter at the Amer­i­can Folk Art Muse­um

Relat­ed Con­tent:

David Lynch Talks About His 99 Favorite Pho­tographs at Paris Pho­to 2012

1972 Diane Arbus Doc­u­men­tary Inter­views Those Who Knew the Amer­i­can Pho­tog­ra­ph­er Best

Pho­tog­ra­phy of Lud­wig Wittgen­stein Released by Archives at Cam­bridge

Ayun Hal­l­i­day, a point and shoot hack, is relat­ed by mar­riage to anoth­er female street pho­tog­ra­ph­er with an inter­est­ing lens on his­to­ry. Fol­low her @AyunHalliday

Start Your Startup with Free Stanford Courses and Lectures

Last spring, Ken Aulet­ta wrote a pro­file of Stan­ford Uni­ver­si­ty in the pages of The New York­er, which start­ed with the ques­tion: “There are no walls between Stan­ford and Sil­i­con Val­ley. Should there be?” It’s per­haps an unavoid­able ques­tion when you con­sid­er a star­tling fact cit­ed by the arti­cle. Accord­ing the uni­ver­si­ty itself, five thou­sand com­pa­nies “trace their ori­gins to Stan­ford ideas or to Stan­ford fac­ul­ty and stu­dents.” The list includes tech giants like Google, Hewlett-Packard, Yahoo, Cis­co Sys­tems, Sun Microsys­tems, eBay, Net­flix, Elec­tron­ic Arts, Intu­it, Sil­i­con Graph­ics, LinkedIn, and E*Trade. And stay tuned, there’s more to come.

Stan­ford is one of Amer­i­ca’s lead­ing incu­ba­tors, and the rear­ing of young entre­pre­neurs does­n’t take place by mere osmo­sis. No, Stan­ford stu­dents can take cours­es focused on entre­pre­neur­ship, which give them access to sea­soned entre­pre­neurs and financiers. If you head over to eCorner, short for Entre­pre­neur­ship Cor­ner (WebiTunesYouTube), you can watch “2000 free videos and pod­casts fea­tur­ing entre­pre­neur­ship and inno­va­tion thought lead­ers” who have paid vis­its to Stan­ford. Per­haps you’ll rec­og­nize a few of the names: Mark Zucker­bergLar­ry PageMaris­sa May­er? Reid Hoff­man (above)?

Or, if you go to YouTube and iTunes, you’ll gain access to entire cours­es ded­i­cat­ed to teach­ing stu­dents the mod­ern art of start­ing star­tups. Two cours­es (both housed in our col­lec­tion of 650 Free Online Cours­es and our col­lec­tion of 150 Free Online Busi­ness Cours­es) war­rant your atten­tion. First, Chuck Eesley’s course, Tech­nol­o­gy Entre­pre­neur­ship (YouTube — iTunes Video) intro­duces stu­dents to “the process used by tech­nol­o­gy entre­pre­neurs to start com­pa­nies. It involves tak­ing a tech­nol­o­gy idea and find­ing a high-poten­tial com­mer­cial oppor­tu­ni­ty, gath­er­ing resources such as tal­ent and cap­i­tal, fig­ur­ing out how to sell and mar­ket the idea, and man­ag­ing rapid growth.” The course fea­tures 28 video lec­tures in total.

Once you have a broad overview, you can dial into an impor­tant part of get­ting a new ven­ture going — rais­ing cap­i­tal. Hence the course Entre­pre­neur­ship Through the Lens of Ven­ture Cap­i­tal (iTunes Video — YouTube), a course cur­rent­ly tak­ing place at Stan­ford that “explores how suc­cess­ful star­tups nav­i­gate fund­ing, man­ag­ing, and scal­ing their new enter­prise.” It fea­tures guest speak­ers from the VC world that fuels Sil­i­con Val­ley.

It goes with­out say­ing that Stan­ford offers many world-class cours­es across oth­er dis­ci­plines, from phi­los­o­phy and physics to his­to­ry and lit­er­a­ture. You can find 68 cours­es from Stan­ford in our ever-grow­ing col­lec­tion of Free Cours­es Online.

Relat­ed Con­tent:

Stan­ford Launch­es iPhone/iPad App Course on iTune­sU

Biol­o­gy That Makes Us Tick: Free Stan­ford Course by Robert Sapol­sky

The Stan­ford Mini Med School: A Free Course Now Online

The Art of Liv­ing: A Free Stan­ford Course Explores Time­less Ques­tions

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