Long Before Photoshop, the Soviets Mastered the Art of Erasing People from Photographs — and History Too

Adobe Pho­to­shop, the world’s best-known piece of image-edit­ing soft­ware, has long since tran­si­tioned from noun to verb: “to Pho­to­shop” has come to mean some­thing like “to alter a pho­to­graph, often with intent to mis­lead or deceive.” But in that usage, Pho­to­shop­ping did­n’t begin with Pho­to­shop, and indeed the ear­ly mas­ters of Pho­to­shop­ping did it well before any­one had even dreamed of the per­son­al com­put­er, let alone a means to manip­u­late images on one. In Amer­i­ca, the best of them worked for the movies; in Sovi­et Rus­sia they worked for a dif­fer­ent kind of pro­pa­gan­da machine known as the State, not just pro­duc­ing offi­cial pho­tos but going back to pre­vi­ous offi­cial pho­tos and chang­ing them to reflect the regime’s ever-shift­ing set of pre­ferred alter­na­tive facts.

“Like their coun­ter­parts in Hol­ly­wood, pho­to­graph­ic retouch­ers in Sovi­et Rus­sia spent long hours smooth­ing out the blem­ish­es of imper­fect com­plex­ions, help­ing the cam­era to fal­si­fy real­i­ty,” writes David King in the intro­duc­tion to his book The Com­mis­sar Van­ish­es: The Fal­si­fi­ca­tion of Pho­tographs and Art in Stal­in’s Rus­sia. “Stal­in’s pock­marked face, in par­tic­u­lar, demand­ed excep­tion­al skills with the air­brush. But it was dur­ing the Great Purges, which raged in the late 1930s, that a new form of fal­si­fi­ca­tion emerged. The phys­i­cal erad­i­ca­tion of Stal­in’s polit­i­cal oppo­nents at the hands of the secret police was swift­ly fol­lowed by their oblit­er­a­tion from all forms of pic­to­r­i­al exis­tence.”

Using tools that now seem impos­si­bly prim­i­tive, Sovi­et pro­to-Pho­to­shop­pers made “once-famous per­son­al­i­ties van­ish” and craft­ed pho­tographs rep­re­sent­ing Stal­in “as the only true friend, com­rade, and suc­ces­sor to Lenin, the leader of the Bol­she­vik Rev­o­lu­tion and founder of the USSR.”

This qua­si-arti­sanal work, “one of the more enjoy­able tasks for the art depart­ment of pub­lish­ing hous­es dur­ing those times,” demand­ed seri­ous dex­ter­i­ty with the scalpel, glue, paint, and air­brush. (Some exam­ples, as you can see in this five-page gallery of images from The Com­mis­sar Van­ish­es, evi­denced more dex­ter­i­ty than oth­ers.) In this man­ner, Stal­in could order writ­ten out of his­to­ry such com­rades he ulti­mate­ly deemed dis­loy­al (and who usu­al­ly wound up exe­cut­ed as) as Naval Com­mis­sar Niko­lai Yezhov, infa­mous­ly made to dis­ap­pear from Stal­in’s side on a pho­to tak­en along­side the Moscow Canal, or Peo­ple’s Com­mis­sar for Posts and Telegraphs Niko­lai Antipov, com­man­der of the Leningrad par­ty Sergei Kirov, and Chair­man of the Pre­sid­i­um of the Supreme Sovi­et Niko­lai Shvernik — pic­tured, and removed one by one, just above.

This prac­tice even extend­ed to the mate­ri­als of the Sovi­et space pro­gram, writes Wired’s James Oberg. Cos­mo­nauts tem­porar­i­ly erased from his­to­ry include Valentin Bon­darenko, who died in a fire dur­ing a train­ing exer­cise, and the espe­cial­ly promis­ing Grig­oriy Nelyubov (pic­tured, and then not pic­tured, at the top of the post), who “had been expelled from the pro­gram for mis­be­hav­ior and lat­er killed him­self.” Yuri Gagarin, the cos­mo­naut who made his­to­ry as the first human in out­er space, did not, of course, get erased by the proud author­i­ties, but even his pho­tos, like the one just above where he shakes hands with the Sovi­et space pro­gram’s top-secret leader Sergey Koroly­ov, went under the knife for cos­met­ic rea­sons, here the removal of the evi­dent­ly dis­tract­ing work­man in the back­ground — hard­ly a major his­tor­i­cal fig­ure, let alone a con­tro­ver­sial one, but still a real and maybe even liv­ing reminder that while the cam­era may lie, it can’t hold its tongue for­ev­er.

h/t @JackFeerick

Relat­ed Con­tent:

Joseph Stal­in, a Life­long Edi­tor, Wield­ed a Big, Blue, Dan­ger­ous Pen­cil

Leon Trot­sky: Love, Death and Exile in Mex­i­co

Watch the Sur­re­al­ist Glass Har­mon­i­ca, the Only Ani­mat­ed Film Ever Banned by Sovi­et Cen­sors (1968)

Sovi­et Union Cre­ates a List of 38 Dan­ger­ous Rock Bands: Kiss, Pink Floyd, Talk­ing Heads, Vil­lage Peo­ple & More (1985)

Russ­ian His­to­ry & Lit­er­a­ture Come to Life in Won­der­ful­ly Col­orized Por­traits: See Pho­tos of Tol­stoy, Chekhov, the Romanovs & More

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

India on Film, 1899–1947: An Archive of 90 Historic Films Now Online

India, the largest democ­ra­cy in the world, is a ris­ing eco­nom­ic pow­er­house, and a major play­er in the fields of media, enter­tain­ment, and telecom­mu­ni­ca­tions.

But for many arm­chair trav­el­ers, sub­con­ti­nen­tal moder­ni­ty takes a back­seat to post­card visions of ele­phants, teem­ing rus­tic streets, and snake charm­ers.

Fans of Rud­yard Kipling and E.M. Forster will thrill to the vin­tage footage in a just released British Film Insti­tute online archive, India on Film (see a trail­er above).

1914’s The Won­der­ful Fruit of the Trop­ics, a sten­cil-coloured French-pro­duced primer on the edi­ble flo­ra of India offers just the right blend of exoti­cism and reas­sur­ance (“the fruit of a man­go is excel­lent as a food”) for a new­ly arrived British house­wife.

A Native Street in India (1906) speaks to the pop­u­lous­ness that con­tin­ues to define a coun­try sched­uled to out­pace China’s num­bers with­in the next 10 years.

An East­ern Mar­ket fol­lows a Pun­jabi farmer’s trek to town, to buy and sell and take in the big city sights.

The archive’s biggest celeb is sure­ly activist Mahat­ma Gand­hi, whose great nephew, Kanu, enjoyed unlim­it­ed film­ing access on the assur­ance that he would nev­er ask his uncle to pose.

The Raj makes itself known in 1925’s King Emper­or’s Cup Race, a Han­d­ley Page biplane arriv­ing in Cal­cut­ta in 1917, and sev­er­al films doc­u­ment­ing Edward Prince of Wales’ 1922 tour

Explore the full BFI’s full India on Film: 1899–1947 playlist here. It fea­tures 90 films in total, with maybe more to come.

Relat­ed Con­tent:

Par­vati Saves the World: Watch a Remix of Bol­ly­wood Films That Com­bats Rape in India

Google’s Mov­ing Ad About 1947 Par­ti­tion of India & Pak­istan Tops 10 Mil­lion Views

1,150 Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, etc. 

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

Artists Put a Hidden Message in Their Letter Resigning from President’s Committee on the Arts & the Humanities

It was­n’t the most high pro­file mass res­ig­na­tion of last week. (The CEOs on Trump’s busi­ness advi­so­ry coun­cils got that dis­tinc­tion.) But it was arguably the most cre­ative one. Last Fri­day, “all 16 of the promi­nent artists, authors, per­form­ers and archi­tects on the President’s Com­mit­tee on the Arts and the Human­i­ties resigned,” reports The New York Times. And while their res­ig­na­tion let­ter did­n’t mince words (read it online here), it did take the added step of encod­ing in its text a short mes­sage for POTUS. Cir­cle the first let­ter of each para­graph and what do you get? RESIST, the mantra of 2017.

In oth­er relat­ed news, the admin­is­tra­tion announced that Trump will skip the annu­al Kennedy Cen­ter Hon­ors this year–just the fourth time that a pres­i­dent has missed this annu­al nation­al cel­e­bra­tion of the arts. This year’s hon­orees include Glo­ria Este­fan, LL COOL J, Nor­man Lear, Lionel Richie, and Car­men de Laval­lade.

via Boing Boing/Art­net

Relat­ed Con­tent:

‘Stair­way to Heav­en’: Watch a Mov­ing Trib­ute to Led Zep­pelin at The Kennedy Cen­ter

William Faulkn­er Resigns From His Post Office Job With a Spec­tac­u­lar Let­ter (1924)

Watch “Don’t Be a Suck­er!,” the 1947 US Gov­ern­ment Anti-Hatred Film That’s Rel­e­vant Again in 2017

Han­nah Arendt Explains How Pro­pa­gan­da Uses Lies to Erode All Truth & Moral­i­ty: Insights from The Ori­gins of Total­i­tar­i­an­ism

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The Comedic Legacies of Dick Gregory and Jerry Lewis (RIP): A Study in Contrasts

Two titans of com­e­dy passed away this week­end, but the deaths of Dick Gre­go­ry and Jer­ry Lewis have seemed like cul­tur­al foot­notes amidst some of the most anx­ious, angry few days in recent U.S. his­to­ry. Gre­go­ry and Lewis are stars of a bygone era, maybe two full gen­er­a­tions behind con­tem­po­rary pop­u­lar rel­e­vance. And yet, in many ways, the mid-20th cen­tu­ry world where both men got their start feels clos­er than ever.

Both Gre­go­ry and Lewis once wield­ed con­sid­er­able pow­er in the enter­tain­ment indus­try and in their oth­er cho­sen spheres of influence—the civ­il rights move­ment and char­i­ta­ble giv­ing, respec­tive­ly. In near­ly every oth­er respect, the two could not have been more dif­fer­ent.

Gre­go­ry broke into main­stream suc­cess with a new wave of black comics like Bill Cos­by and Richard Pry­or, and like Pry­or, he did so by telling painful truths about racism that many white Amer­i­cans laughed about but were unwill­ing to hon­est­ly con­front or change. You can hear an ear­ly exam­ple in the rou­tine above, from his 1962 album Dick Gre­go­ry Talks Turkey.

Gre­go­ry got his big break in 1961 when he seized the moment in a try­out at Hugh Hefner’s Chica­go Play­boy Club. As he lat­er told CBS Sun­day Morn­ing, “I pushed that white boy out of the way and ran up there…. Two hours lat­er, they called Hefn­er. And Hefn­er came by and they went out of their mind.” That same year, he made his first nation­al TV appear­ance. See it at 15:16 in the doc­u­men­tary Walk in My Shoes just above, which also fea­tures Mal­colm X and Con­gress for Racial Equal­i­ty (CORE) founder James Farmer.

In the playlist  below, you can hear three full Gre­go­ry com­e­dy record­ings, Liv­ing Black & White (1961), East & West (1961), and an inter­view album, Dick Gre­go­ry on Com­e­dy. Through­out his career, Gre­go­ry was an uncom­pro­mis­ing civ­il rights activist who was beat­en and arrest­ed in the six­ties at march­es and protests. He was at the 1963 March on Wash­ing­ton, faced down the Klan to help inte­grate restau­rants, and fast­ed to protest the Viet­nam War. In a review of his provoca­tive­ly-titled auto­bi­og­ra­phy, The New York Times described him as “a man who deeply wants a world with­out mal­ice and hate and is doing some­thing about it.”

He also did some­thing about it in com­e­dy. When Jack Paar’s pro­duc­er called him to appear on the show, Gre­go­ry hung up on him. Then Paar him­self called, and Gre­go­ry told him he wouldn’t come on unless he could sit on the couch, a priv­i­lege afford­ed white comics and denied their black coun­ter­parts. Paar agreed. “It was sit­ting on the couch,” he said, “that made my salary grow in three weeks from $250 work­ing sev­en days a week to $5,000 a night.” For the next sev­er­al decades, he lever­aged his wealth and fame for human­i­tar­i­an and civ­il rights caus­es, and even a run for may­or of Chica­go in 1967 and a pop­u­lar write-in pres­i­den­tial cam­paign in the 1968 elec­tion. He died at 84 a ven­er­at­ed elder states­man of stand-up com­e­dy and of the Civ­il Rights Move­ment.

Jer­ry Lewis’s lega­cy is much more com­pli­cat­ed, and serves in many ways as a “cau­tion­ary tale,” as Nick Gille­spie puts it, for the hubris of celebri­ty. Lewis broke through in the 50s as the ani­mat­ed, rub­bery com­ic foil to Dean Martin’s suave straight man in the huge­ly famous com­e­dy duo of Mar­tin & Lewis. See them above do a standup rou­tine in 1952 on their Col­gate Com­e­dy Hour, with an intro­duc­tion (and inter­ven­tion) from Bob Hope. The act was a phe­nom­e­non. “Com­ing from lit­er­al­ly nowhere,” writes Shawn Levy at The Guardian, “the pair rode a sky­rock­et­ing 10-year career that made them sta­ples of Amer­i­can show­biz for the rest of their lives…. They met when they were just two guys scuf­fling for a break in Times Square, and they helped forge a new brand of pop­u­lar enter­tain­ment suit­ed to the post­war mood.”

In the same year as the broad­cast fur­ther up, Lewis made his first appear­ance, with Mar­tin and Jack­ie Glea­son, on the Mus­cu­lar Dys­tro­phy Asso­ci­a­tions of Amer­i­ca (MDAA) telethon. Just above, see them do a bit while the famil­iar banks of oper­a­tors stand by behind them. Lewis began host­ing his own MDAA telethon in 1966 and did so until 2010, rais­ing bil­lions for the orga­ni­za­tion, which remem­bers him as a “Com­ic genius. Cul­tur­al icon. Human­i­tar­i­an.” Many dis­abil­i­ty activists feel oth­er­wise, includ­ing many for­mer “Jerry’s Kids,” his “pet name,” writes Gille­spie, for the poster chil­dren he recruit­ed to rep­re­sent the MD com­mu­ni­ty on the telethon and relat­ed advo­ca­cy mate­ri­als. “The telethon was wide­ly par­o­died,” and Lewis’s efforts have been seen by many activists and pro­tes­tors as self-serv­ing, per­pet­u­at­ing harm­ful, demean­ing atti­tudes and encour­ag­ing pity for MD suf­fer­ers rather than accep­tance and social equal­i­ty.

As a movie star, Lewis often played an all-Amer­i­can doo­fus whose phys­i­cal antics and stam­mer­ing, boy­ish per­sona endeared him to audi­ences (see above, for exam­ple, from 1952’s Sailor Beware). As a direc­tor, he made tight­ly chore­o­graphed mad­cap come­dies. He also trad­ed in offen­sive stereo­types, par­tic­i­pat­ing in an ugly Hol­ly­wood tra­di­tion that emerged from anti-Chi­nese big­otry of the 19th cen­tu­ry and anti-Japan­ese World War II pro­pa­gan­da. (Lewis was unflat­ter­ing­ly remem­bered in The Japan Times as the “king of low-brow com­e­dy… for­ev­er squeal­ing, gri­mac­ing and flail­ing his way” through var­i­ous roles.) He intro­duced Asian car­i­ca­tures into his act in the Mar­tin & Lewis days (see below) and reprised the shtick in his crit­i­cal­ly-loathed 1980 film Hard­ly Work­ing, in which, writes Paul Maco­v­az at Sens­es of Cin­e­ma, he “real­izes an offen­sive, pro­found­ly racist yel­low-face sashi­mi chef.”

“I imag­ine that most view­ers will be trou­bled by it,” Maco­v­az com­ments, “wrenched vis­cer­al­ly from their enjoy­ment of the Lewisian idiot and pressed squirm­ing into the overde­ter­mined con­cep­tu­al nar­ra­tive zone of Amer­i­can Ori­en­tal­ism.” Those view­ers who know anoth­er of Lewis’s lat­er-career dis­as­ters will rec­og­nize anoth­er awk­ward char­ac­ter in Hard­ly Work­ing, the sad-faced clown of 1972’s dis­as­trous The Day the Clown Died, a film so ill-advised and bad­ly exe­cut­ed that Lewis nev­er allowed it to be released. (Just below, see a short doc­u­men­tary on the abortive effort.)  In the movie, as com­e­dy writer Bruce Handy not­ed in a 1992 Spy mag­a­zine arti­cle, the come­di­an plays “an unhap­py Ger­man cir­cus clown… sent to a con­cen­tra­tion camp and forced to become a sort of geno­ci­dal Pied Piper, enter­tain­ing Jew­ish chil­dren as he leads them to the gas cham­bers.” Meant to be his first “seri­ous,” dra­mat­ic role, the large­ly unseen film now stands as an arche­typ­al epit­o­me of poor taste—an artis­tic fail­ure that Mel Brooks might have dreamed up as a sick joke.

As Gille­spie points out, Lewis’s last years saw him threat­en­ing to punch Lind­say Lohan and telling refugees to “stay where the hell they are.” Long past the time most peo­ple want­ed to hear them, he per­sist­ed in mak­ing “racist and misog­y­nis­tic jokes” and gave “the most painful­ly awk­ward inter­view of 2016” to the Hol­ly­wood Reporter. He became well-known for ver­bal­ly abus­ing his audi­ences. The run­ning joke that Lewis was beloved by the French, which “only made him less respectable in his home coun­try,” may have been run into the ground. But in the lat­ter half of his career, it sums up how much Amer­i­can comedians—even those like Steve Mar­tin, Robin Williams, Jim Car­rey, and Eddie Mur­phy, who were clear­ly influ­enced by his man­ic humor—were often unwill­ing to make too much of the debt. But look­ing back at his 1950s dada zani­ness and at films like The Nut­ty Pro­fes­sor, it’s impos­si­ble to deny his con­tri­bu­tions to 20th cen­tu­ry com­e­dy and even a cer­tain brand of absur­dist 21st cen­tu­ry humor.

Relat­ed Con­tent:

Hear 30 of the Great­est Standup Com­e­dy Albums: A Playlist Cho­sen by Open Cul­ture Read­ers

Chris Rock Cre­ates a List of His 13 Favorite Standup Com­e­dy Spe­cials

Bill Hicks’ 12 Prin­ci­ples of Com­e­dy

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

Final Show of Metallica’s North American Tour Now Streaming Free Online

A quick fyi: Metal­li­ca wrapped up their North Amer­i­can tour on Fri­day night in Edmonton–their first North Amer­i­can tour in eight years. The show was live-streamed on YouTube, and it’s now ful­ly view­able online, thanks to Metal­li­caTV. Enjoy all 2 hours and 41 min­utes of it. You can see a setlist for the show here.

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:

Metallica’s Bassist Robert Tru­jil­lo Plays Metal­li­ca Songs Fla­men­co-Style, Joined by Rodri­go y Gabriela

A Blue­grass Ver­sion of Metallica’s Heavy Met­al Hit, “Enter Sand­man”

Metal­li­ca Play­ing “Enter Sand­man” on Class­room Toy Instru­ments

Artistic Maps of Pakistan & India Show the Embroidery Techniques of Their Different Regions

Jour­nal­ist Saima Mir post­ed to Twit­ter this “map of Pak­istan show­ing the embroi­dery tech­niques of its regions.” And, sure enough, it led to some­one sur­fac­ing a cor­re­spond­ing map of Pak­istan’s neigh­bor, India. The under­ly­ing mes­sage of the maps? It’s to show, as @AlmostLived not­ed, “how diverse ele­ments come togeth­er to make beau­ti­ful things.” The map above was orig­i­nal­ly pro­duced by Gen­er­a­tion, a Pak­istani fash­ion com­pa­ny. We’re not clear on the ori­gin of the India map, unfor­tu­nate­ly.

via Boing Boing

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:

New BBC Drama­ti­za­tion of Salman Rushdie’s Midnight’s Chil­dren Now Stream­ing Free for a Lim­it­ed Time

Pak­istani Musi­cians Play an Enchant­i­ng Ver­sion of Dave Brubeck’s Jazz Clas­sic, “Take Five”

Pak­istani Immi­grant Goes to a Led Zep­pelin Con­cert, Gets Inspired to Become a Musi­cian & Then Sells 30 Mil­lion Albums

Intro­duc­tion to Indi­an Phi­los­o­phy: A Free Online Course

India’s Answer to M.I.T. Presents 268 Free Online Cours­es (in Eng­lish)

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Neil deGrasse Tyson: “Because of Pink Floyd, I’ve Spent Decades Undoing the Idea That There’s a Dark Side of the Moon”

In 1973, Pink Floyd released their influ­en­tial con­cept album, The Dark Side of the Moon, which gar­nered both crit­i­cal and com­mer­cial suc­cess. The album sold some 45 mil­lion copies, and remained on Bill­board­’s Top LPs & Tapes chart for 741 weeks (from 1973 to 1988). All of which was great for Pink Floyd. But not so much for sci­ence and edu­ca­tion.

As Neil deGrasse Tyson explains above. “That Pink Floyd had an album with that title meant I spent decades hav­ing to undo [that fact] as an edu­ca­tor.” That’s because “there is no dark side of the moon.” “There’s a far side and there’s a near.” “But all sides of the moon receive sun­light across the month.”

To delve deep­er into this, it’s worth read­ing this short arti­cle (Myth­busters: Is There Real­ly a Dark Side of the Moon?) from Yale Sci­en­tif­ic Mag­a­zine. There, they elab­o­rate:

No mat­ter where we are on Earth, we see and always have seen only one face of the moon. Since the moon rotates on its axis in the same amount of time that it takes the body to orbit our plan­et, the same half face of the moon is con­sis­tent­ly exposed to view­ers on Earth. This tim­ing is caused by a phe­nom­e­non called tidal lock­ing, which occurs when a larg­er astro­nom­i­cal body (Earth) exerts a strong grav­i­ta­tion­al pull on a small­er body (the moon), forc­ing one side of the small­er body to always face the larg­er one.…

[T]he fact that we earth­lings can­not see the far side of the moon does not mean that this face is nev­er exposed to sun­light. In fact, the far side of the moon is no more and no less dark than the hemi­sphere we do see.

Get the rest here.

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:

Neil deGrasse Tyson Lists 8 (Free) Books Every Intel­li­gent Per­son Should Read

David Byrne & Neil deGrasse Tyson Explain the Impor­tance of an Arts Edu­ca­tion (and How It Strength­ens Sci­ence & Civ­i­liza­tion)

Michio Kaku & Noam Chom­sky School Moon Land­ing and 9/11 Con­spir­a­cy The­o­rists

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How TV Addles Kids’ Brains: A Short Film Directed by Godfrey Reggio (Maker of Koyaanisqatsi) & Scored by Philip Glass

On Octo­ber 4, 1982, “more than 5,000 peo­ple filled the Radio City Music Hall to expe­ri­ence a remark­able event. That event was the world pre­miere of Koy­aanisqat­si.” So says the poster for the wide release of that film, an exper­i­men­tal doc­u­men­tary with­out spo­ken words on the nat­ur­al and man­made envi­ron­ment that nei­ther looked nor sound­ed — nor felt — like any­thing many of its view­ers had ever expe­ri­enced in a movie the­ater before.

Unable to muster any of their stan­dard reac­tions, they had no choice but to sit and observe as, in slow motion and fast motion and every speed in between, water­falls thun­dered, chasms yawned, sky­scrap­ers soared, com­muters scur­ried, and rock­ets launched before their eyes — all to the music of Philip Glass. You might say that Koy­aanisqat­si (see trail­er below), as well as its for­mal­ly sim­i­lar sequels Powaqqat­si and Naqoyqat­si, puts its view­ers in an altered state of mind.

The tril­o­gy’s direc­tor, a for­mer monk-in-train­ing named God­frey Reg­gio, might say the same thing about tele­vi­sion, whose flick­er­ing blueish pres­ence emerges from time to time in his work, but he would­n’t mean it in a good way. In 1995, between Powaqqat­si and Naqoyqat­si, he made a short called Evi­dence which, in the words of koyaanisqatsi.org, “looks into the eyes of chil­dren watch­ing tele­vi­sion — in this case Walt Disney’s Dum­bo. Though engaged in a dai­ly rou­tine, they appear drugged, retard­ed, like the patients of a men­tal hos­pi­tal.”

Accom­pa­ny­ing and in a sense com­ment­ing on their glazed, often slack-jawed expres­sions, we once again, as in Reg­gio’s trans­fix­ing fea­ture doc­u­men­taries, have a Glass-com­posed score. Unlike movie­go­ers in a the­ater, “tele­vi­sion view­ers become prey to the television’s own light impuls­es, they go into an altered state — a trans­fixed con­di­tion where the eyes, the mind, the breath­ing of the sub­ject is clear­ly under the con­trol of an out­side force. In a poet­ic sense and with­out exag­ger­at­ing one might say that the tele­vi­sion tech­nol­o­gy is eat­ing the sub­jects who sit before its gaze.”

In the more than two decades since, this kind of crit­i­cism of tele­vi­sion has giv­en way to a more gen­er­al crit­i­cism of elec­tron­ic media, most of whose cur­rent­ly pop­u­lar forms did­n’t exist in 1995; Reg­gio and Glass’ most recent col­lab­o­ra­tion, 2013’s Vis­i­tors, deals with “human­i­ty’s trance­like rela­tion­ship with tech­nol­o­gy.” You and your chil­dren may have escaped the “trac­tor beam that holds its sub­jects in total con­trol” as Evi­dence depicts it, but in the 21st cen­tu­ry the num­ber of trac­tor beams has great­ly mul­ti­plied. And so the ques­tion remains worth ask­ing: which ones have you under their con­trol?

Relat­ed Con­tent:

Koy­aanisqat­si at 1552% Speed

Ray Brad­bury Reveals the True Mean­ing of Fahren­heit 451: It’s Not About Cen­sor­ship, But Peo­ple “Being Turned Into Morons by TV”

Mar­shall McLuhan Explains Why We’re Blind to How Tech­nol­o­gy Changes Us, Rais­ing the Ques­tion: What Have the Inter­net & Social Media Done to Us?

The Case for Delet­ing Your Social Media Accounts & Doing Valu­able “Deep Work” Instead, Accord­ing to Prof. Cal New­port

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

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