Russian Punk Band, Sentenced to Two Years in Prison for Deriding Putin, Releases New Single

Yes­ter­day was­n’t par­tic­u­lar­ly a good day for the free­dom of expres­sion in Rus­sia. On the same day that a top court banned gay pride march­es in Moscow for the next 100 years, three young mem­bers of the punk band Pussy Riot were sen­tenced to two years in a penal colony. Their crime?  Stag­ing an anti Putin protest on the altar of the Cathe­dral of Christ the Sav­ior in Moscow. Protests sup­port­ing Pussy Riot were held in 60 cities world­wide (includ­ing one in the cap­i­tal where chess cham­pi­on Gar­ry Kas­parov was beat­en by police); West­ern gov­ern­ments called the sen­tence dis­pro­por­tion­ate; and already the band has released a new sin­gle called “Putin Lights Up the Fires.” The Guardian has cre­at­ed an accom­pa­ny­ing video. Watch it above.…

via Boing­Bo­ing

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Ayn Rand (Paul Ryan’s Moral Heroine) Instructs Johnny Carson on the Virtue of Selfishness, 1967

Since Wis­con­sin Sen­a­tor Paul Ryan may soon be only a heart­beat away from the pres­i­den­cy of the Unit­ed States, it might be good to pause for a moment and con­sid­er the man’s val­ues. In par­tic­u­lar, it might make sense to get acquaint­ed with his stat­ed source of moral inspi­ra­tion.

“The rea­son I got involved in pub­lic ser­vice,” Ryan said in 2005, “by and large, if I had to cred­it one thinker, one per­son, it would be Ayn Rand.”

The Russ­ian émi­gré writer and philoso­pher Ayn Rand believed that self-inter­est was the great­est good and that altru­ism was unspeak­ably wicked. “Altru­ism is a mon­strous notion,” she said in 1981. “It is the moral­i­ty of can­ni­bals devour­ing one anoth­er. It is a the­o­ry of pro­found hatred for man, for rea­son, for achieve­ment, for any form of human suc­cess and hap­pi­ness on earth.”

Ryan was deeply impressed when he first read Rand’s books as a young­ster. “I grew up read­ing Ayn Rand, and it taught me quite a bit about who I am and what my val­ue sys­tems are,” Rand told The Atlas Soci­ety in 2005. “It inspired me so much that it’s required read­ing in my office for all interns and my staff.”

Rand called the Unit­ed States a “nation of mon­ey,” and she meant it as a com­pli­ment. “The words ‘to make mon­ey’ hold the essence of human moral­i­ty,” she wrote in a famous pas­sage in her 1957 nov­el, Atlas Shrugged. In Rand’s hier­ar­chy of virtue the Amer­i­can indus­tri­al­ist is “the high­est type of human being” and the needy are rab­ble. “Par­a­sites, moochers, loot­ers, brutes and thugs can be of no val­ue to a human being,” Rand wrote in 1963. “Nor can he gain any ben­e­fit from liv­ing in a soci­ety geared to their needs, demands and pro­tec­tion, a soci­ety that treats him as a sac­ri­fi­cial ani­mal and penal­izes him for his virtues in order to reward them for their vices, which means: a soci­ety based on the ethics of altru­ism.”

If Rand taught Ryan “quite a bit” about who he is and what his val­ue sys­tems are, then per­haps Rand’s state­ment above should tell us some­thing about Ryan’s cur­rent bud­get pro­pos­al, which would slash $3.3 tril­lion from pro­grams for low-income earn­ers over the next decade while pro­vid­ing a wind­fall for the wealthy in the form of tax cuts that would net an aver­age $265,000 a year for those with incomes greater than $1 million–over and above the $129,000 they would already receive from Ryan’s exten­sion of the Bush tax cuts. In Ryan’s bud­get the rich are released from their unjust bur­den as “sac­ri­fi­cial ani­mals” while the “par­a­sites,” “moochers” and “looters”–i.e. the elder­ly, the dis­abled and the poor–are taught a les­son in virtue.

For a quick primer on Rand’s philosophy–straight from the horse’s mouth–watch her 1967 appear­ance (above) on The Tonight Show Star­ring John­ny Car­son.

Relat­ed con­tent:

Stephen Col­bert on Ayn Rand

Mike Wal­lace Inter­views Ayn Rand (1959)

William F. Buck­ley Flogged Him­self to Get Through Atlas Shrugged

“The Ducktators”: Loony Tunes Turns Animation into Wartime Propaganda (1942)

George Orwell pub­lished his satir­i­cal alle­go­ry Ani­mal Farm in 1945 at the tail end of World War II. While Orwell claimed his inspi­ra­tion for the farm set­ting was a bucol­ic vil­lage scene, it’s tempt­ing to imag­ine that he also drew some of his ideas from Amer­i­can pro­pa­gan­da car­toons made dur­ing WWII by Dis­ney (see below) and Warn­er Broth­ers. One par­tic­u­lar­ly strik­ing exam­ple from 1942 is Loony Tunes’ “The Duck­ta­tors,” set on a farm that becomes Europe under a new­ly-hatched Adolf Hitler duck­ling, sport­ing the fore­lock and mus­tache and shout­ing “sieg heil” as soon as he emerges from his jet-black egg. Hitler-duck’s pos­tur­ing appeals to a strut­ting, broad­ly stereo­typ­i­cal Ital­ian goose (Mus­soli­ni), and many of the ducks and geese on the farm, who line to up salute and, um… goos­es­tep. There are plen­ty of lit­tle gags thrown in—it’s all played for comedy—but of course, there is a mes­sage (or two) here.

First, cut to the sim­per­ing “Dove of Peace,” an androg­y­nous crea­ture who wrings its hands and says, “Have they for­got? ‘Tis love that’s right, and naught is gained by show of might.” This is clear­ly a car­i­ca­ture of Neville Cham­ber­lain, whose inef­fec­tu­al poli­cies enabled and embold­ened Hitler.

Cham­ber­lain is remem­bered for pre­ma­ture­ly declar­ing that his appease­ment of Hitler in the 1938 Munich Pact (here rep­re­sent­ed by a barn­yard “Peace Con­fer­ence”) had secured “peace for our time.” The ref­er­ence is an inter­est­ing exam­ple of a wartime dig at the U.S.’s British allies.

Hitler-duck tears up the “Peace Con­fer­ence” treaty and beats up the British and French ducks. Then a (painful­ly racist) Japan­ese duck rows ashore singing “I’m a Japan­ese Sandman”—a stand in for Tojo Hide­ki or Emper­or Hiro­hi­to. The three “Duck­ta­tors” rule the roost and tram­ple the Dove of Peace under­foot. His­tor­i­cal alle­go­ry gives way to slap­stick, and the wimpy Dove morphs into a pudgy, vic­to­ri­ous Churchill with the Duck­ta­tors’ heads mount­ed on his wall. Then, mes­sage num­ber two appears with fan­fare: “If you’d like to make this true, here’s all you have to do: For Vic­to­ry Buy Unit­ed States Sav­ings Bonds and Stamps.” Over­all, The Duck­ta­tors is a fas­ci­nat­ing exam­ple of wartime adver­tis­ing, and of con­tem­po­rary U.S. feel­ings towards its Euro­pean allies. You can down­load The Duck­ta­tors here.

Find Dis­ney Pro­pa­gan­da Films Here:

The Mak­ing of a Nazi: Disney’s 1943 Ani­mat­ed Short

Don­ald Duck’s Bad Nazi Dream (1942)

Don­ald Duck Wants You to Pay Your Tax­es (1943)

Josh Jones is a doc­tor­al can­di­date in Eng­lish at Ford­ham Uni­ver­si­ty and a co-founder and for­mer man­ag­ing edi­tor of Guer­ni­ca / A Mag­a­zine of Arts and Pol­i­tics.

 

Too Big for Any Museum, AIDS Quilt Goes Digital Thanks to Microsoft

Twen­ty-five years ago a group of friends gath­ered in a San Fran­cis­co apart­ment to memo­ri­al­ize com­pan­ions who had died of AIDS. They used one of the old­est tech­niques around to hon­or their loved ones: they made a quilt, the now-famous AIDS Memo­r­i­al Quilt, with unique pan­els for each per­son felled by the dis­ease. Now includ­ing some 48,000 pan­els, the quilt has grown into a mas­sive, pub­lic expres­sion of grief. Its pan­els come from around the world. It was even nom­i­nat­ed for the Nobel Peace Prize in 1989. (Find more on the his­to­ry of the quilt here.)

Like any good archive—and the quilt is an archive of life and loss—the AIDS Memo­r­i­al Quilt serves as a his­tor­i­cal repos­i­to­ry, a store­house of sen­ti­men­tal infor­ma­tion for scores of peo­ple. But beyond that the quilt is a piece of polit­i­cal folk art. AIDS, after all, is a unique­ly polit­i­cal dis­ease, at least in the Unit­ed States. The idea for the quilt was con­ceived dur­ing a can­dle­light march for assas­si­nat­ed San Fran­cis­co May­or George Moscone and Super­vi­sor Har­vey Milk. Efforts to lift the stig­ma of AIDS are close­ly linked to gay rights activism.

While the quilt is on view in Wash­ing­ton, D.C. this sum­mer, Microsoft offers the world up close and per­son­al access. Even if the Mall is too small to hold the entire quilt, the Inter­net isn’t. All 48,000 pan­els are new­ly dig­i­tized through a col­lab­o­ra­tion between Microsoft and the Uni­ver­si­ty of Iowa, the Uni­ver­si­ty of South­ern Cal­i­for­nia and the Names Quilt Foun­da­tion.

You can fly like a bird over the whole, beau­ti­ful piece. You can zoom in to read the thou­sands of names—some in block let­ters, oth­ers stitched in cur­sive. You can count the rain­bows, too.

You can also search the quilt by name or, if you know it, by the block num­ber of a par­tic­u­lar pan­el through the AIDS Quilt Touch inter­face. The site allows unique search­es for each time the quilt has been dis­played. This is impor­tant because the quilt is so mas­sive that the Mall in Wash­ing­ton can’t hold it all. It’s always dis­played in sec­tions, so if you want to know where a spe­cial pan­el has been on view, recent­ly, it’s now pos­si­ble to find out.

Kate Rix is a free­lance writer based in Oak­land. See more of her work at .

Discovered: Conversation with John Lennon, Yoko Ono, and Timothy Leary at Montreal Bed-In (1969)

On May 26, 1969, John Lennon and Yoko One began their sec­ond “Bed-In,” a form of anti-Viet­nam War protest that com­bined the media impact of a press con­fer­ence with the com­fort of hotel sheets. Their first Bed-In, which hap­pened in var­i­ous rooms of the Ams­ter­dam Hilton in late March of that year, saw them grant inter­view after inter­view about peace all day long with­out mov­ing from the bed in which they had ensconced them­selves. They’d sched­uled its fol­low up in New York City, but Lennon found he could­n’t enter the Unit­ed States due to a pre­vi­ous con­vic­tion for mar­i­jua­na pos­ses­sion. They relo­cat­ed it to the Bahamas, where the heat soon prompt­ed them to move again to the entire­ly cool­er Queen Eliz­a­beth Hotel in Mon­tre­al. There they record­ed the song “Give Peace a Chance,” aid­ed by such vis­i­tors as Tom­my Smoth­ers, Dick Gre­go­ry, Mur­ray the K, and psy­che­del­ic drug advo­cate Tim­o­thy Leary.

But Leary did­n’t just come to pro­vide a back­ing vocal. With his wife Rose­mary, he record­ed a con­ver­sa­tion with Lennon and Ono about… well, about a vari­ety of sub­jects, but they’d all fall under the broad head­ing of Leary’s one great pur­suit, “con­scious­ness.” Only recent­ly did Leary archivist Michael Horowitz dis­cov­er the tran­script of this ses­sion in “an unmarked enve­lope in a box of mis­cel­la­neous papers,” and this week the Tim­o­thy Leary Archives made it avail­able to the pub­lic for the first time ever. The con­ver­sa­tion begins with the fin­er points of teepee life, moves on to the effects of place on one’s state of mind, touch­es on both cou­ples’ hav­ing found them­selves on the wrong side of drug law enforce­ment, and ends with Lennon and Leary com­par­ing notes on how they use the media to con­vey their mes­sage:

TIMOTHY: John, about the use of the mass media … the kids must be taught how to use the media. Peo­ple used to say to me–I would give a rap and some­one would get up and say, “Well, what’s this about a reli­gion? Did the Bud­dha use drugs? Did the Bud­dha go on tele­vi­sion? I’d say, “Ahh—he would’ve. He would’ve….”

JOHN: I was on a TV show with David Frost and Yehu­di Menuhin, some cul­tur­al vio­lin­ist y’know, they were real­ly attack­ing me. They had a whole audi­ence and every­thing. It was after we got back from Amsterdam…and Yehu­di Menuhin came out, he’s always doing these Hin­du num­bers. All that pious bit, and his school for vio­lin­ists, and all that. And Yehu­di Menuhi said, “Well, don’t you think it’s nec­es­sary to kill some peo­ple some times?” That’s what he said on TV, that’s the first thing he’s ever said. And I said, “Did Christ say that? Are you a Chris­t­ian?” “Yeah,” I said, and did “Christ say any­thing about killing peo­ple?” And he said, “Did Christ say any­thing about tele­vi­sion? Or gui­tars?”

To learn more about Lennon and Ono’s Bed-Ins, you can vis­it the 70-minute doc­u­men­tary Bed Peace (below), pre­vi­ous­ly fea­tured on Open Cul­ture and still freely view­able on YouTube:

Relat­ed con­tent:

Tim­o­thy Leary’s Wild Ride and the Fol­som Prison Inter­view

Beyond Tim­o­thy Leary: 2002 Film Revis­its His­to­ry of LSD

Bed Peace Star­ring John Lennon & Yoko Ono (Free for Lim­it­ed Time)

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture. Fol­low him on Twit­ter at @colinmarshall.

Robert Penn Warren Archive Brings Early Civil Rights to Life

While an under­grad­u­ate at Van­der­bilt Uni­ver­si­ty in Ten­nessee, writer Robert Penn War­ren began writ­ing about the south and its tur­bu­lent racial his­to­ry. He trav­eled through­out the Unit­ed States and inter­viewed men and women involved with the Civ­il Rights Move­ment, record­ing each con­ver­sa­tion on a reel-to-reel tape recorder—a project that result­ed in the 1965 book Who Speaks for the Negro? This month, Van­der­bilt University’s Robert Penn War­ren Cen­ter for the Human­i­ties makes a full dig­i­tal record avail­able of Warren’s research for the book—an impres­sive and well-con­struct­ed col­lec­tion of inter­views with his­tor­i­cal fig­ures includ­ing Ralph Elli­son, James Bald­win and Mal­colm X. The rich­ness of the site is its con­nec­tive design. Each inter­view is tagged by top­ic, includ­ing a subject’s link to broad­er issues or to oth­er inter­vie­wees, mak­ing evi­dent through user expe­ri­ence the com­plex nature of the Civ­il Rights Move­ment. A search for the NAACP, for exam­ple, yields mul­ti­ple inter­views fea­tur­ing dif­fer­ent points of view on the organization’s for­ma­tion along with PDFs of orig­i­nal let­ters and the search­able text of news­pa­per arti­cles about ear­ly NAACP demon­stra­tions. But the site’s audio offer­ings are its most pow­er­ful assets.

The mate­r­i­al offers a potent por­trait of a his­tor­i­cal moment and is rich with ref­er­ences to pol­i­tics, art and spe­cif­ic con­flicts over inte­gra­tion. The group inter­views with uni­ver­si­ty stu­dents and pro­test­ers are worth a lis­ten, both for the con­tent and for the ear­ly 1960s group dynam­ics. When War­ren inter­views men and women togeth­er, men tend to speak first and at most length. But the views expressed are fas­ci­nat­ing, as in one case when a female sit-in par­tic­i­pant gives her opin­ion about assim­i­la­tion.

“My first reac­tion of course would be, think­ing of Socrates: Know thy­self. We do face the prob­lem of amal­ga­ma­tion into the whole of Amer­i­can life, being Amer­i­cans first, say, or being what I would like to term Negro Amer­i­cans or Black Amer­i­cans. I think that we as black men have an oblig­a­tion to know our­selves as black men and be proud of what we are, and con­tribute to Amer­i­ca what we could actu­al­ly offer to this cul­ture.”

Kate Rix is an Oak­land based writer. See more of her work at .

Relat­ed Con­tent: 

Mal­colm X at Oxford, 1964

Great Cul­tur­al Icons Talk Civ­il Rights (1963)

MLK’s Omi­nous Final Speech

Google Gives 360° Tour of the White House

Ear­li­er this week, we men­tioned the expan­sion of Google Art Project, which now gives you vir­tu­al access to 30,000 works of art from 151 muse­ums world­wide. What we did­n’t men­tion is that the expand­ed Art Project also includes a 360 degree walk through the White House — the same one vis­i­tors expe­ri­ence when they take a pub­lic tour of the man­sion. The White House tour was made with Google Street View tech­nol­o­gy, which oth­er­wise lets you take a jour­ney to the Ama­zon Basin, the Swiss Alps, and var­i­ous oth­er his­tor­i­cal sites (Pom­peii, Stone­henge and Ver­sailles).

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!

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For 95 Minutes, the BBC Brings George Orwell to Life

George Orwell occu­pies a fun­ny place in the mod­ern lit­er­ary con­scious­ness. The last few gen­er­a­tions came to know him, in Eng­lish class, as the author of the nov­els Ani­mal Farm and Nine­teen Eighty-Four. My own peers may remem­ber their teach­ers’ awk­ward inver­sion of the ear­li­er book, forced as they were to clar­i­fy Orwell’s already direct Russ­ian Rev­o­lu­tion alle­go­ry by explain­ing that, a long time ago, there lived a man named Trot­sky who was a lot like Snow­ball the pig, and so on. The lat­er book, many read­ers’ first glimpse at a real­is­tic dystopia, tends to hit us hard­er. All those tin­ny, piped-in patri­ot­ic anthems; the vari­cose veins; the saw­dusty cig­a­rettes; the defeat­ed cups of watery tea — why on Earth, we asked our­selves, did Orwell so con­fi­dent­ly fore­see a sham­bol­ic world of such simul­ta­ne­ous chintzi­ness and bru­tal­i­ty?

Apart from his six nov­els and four vol­umes of mem­oir, Orwell pro­duced an aston­ish­ing quan­ti­ty of essays. These I reg­u­lar­ly con­sult in my brick-like Everyman’s Library edi­tion, and I bought that on the strength of two par­tic­u­lar pieces: “Pol­i­tics and the Eng­lish Lan­guage” and “Why I Write.” Many of us encounter these here or there in the course of high­er edu­ca­tion, and none of us with an inter­est in read­ing, writ­ing, think­ing, and the feed­back loop between the three for­get them. Pres­sured to cite the most inci­sive pas­sage in all of Orwell, how could I decide between the for­mer essay’s descrip­tion of how “a mass of Latin words falls upon the facts like soft snow, blur­ring the out­line and cov­er­ing up all the details,” and the lat­ter essay’s con­trast of the writer’s ego against that of “the great mass of human beings” who, after thir­ty, “almost aban­don the sense of being indi­vid­u­als at all — and live chiefly for oth­ers, or are sim­ply smoth­ered under drudgery”?

Despite pass­ing at only 46, Orwell left an almost impos­ing­ly large body of writ­ten work. Read­ers who’ve savored it and want to learn, hear, and see more come up against a cer­tain dif­fi­cul­ty: we have a few pho­tographs of Orwell, but as far as sound or film, noth­ing exists. Yet that didn’t stop BBC Four from putting togeth­er George Orwell: A Life in Pic­tures, cast­ing actor Chris Lang­ham as Orwell, hav­ing him speak Orwell’s words, and insert­ing him, Zelig-like, into his­tor­i­cal footage real and recon­struct­ed of Orwell’s places and times. Doc­u­men­tary purists may balk at this, but strong choic­es make strong films. As a com­pul­sive read­er of Orwell myself, I’ll take any chance I can to expe­ri­ence more rich­ly the mind of this child of the “low­er upper-mid­dle class” whose fas­ci­na­tion with pover­ty drove him down into it; this social­ist who loathed both the trap­pings and pro­po­nents of social­ism; this wor­shiper of hard man­u­al labor who under­stood more about the impact of words than most of us do today; this famed writer who cloaked his giv­en name of Eric Arthur Blair to bet­ter retreat, alone, into his gray, qua­si-ascetic Eng­lish plea­sures.

 

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture. Fol­low him on Twit­ter at @colinmarshall.

 

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