Your Pretty Much Pop hosts Mark Linsenmayer, Lawrence Ware, Sarahlyn Bruck, and Al Baker talk through the ups and downs of this nine-film franchise that started with Rocky, the highest grossing film of 1976 and winner of that year’s Academy Award for Best Picture. We’re especially concerned with this year’s Creed III, directed by its star Michael B. Jordan, which is the first entry in the franchise that’s entirely free of Sylvester Stallone.
How can such an apparently simple formula (start as an underdog, train, and win at least a moral victory) stay fresh? Why was there a robot in Rocky IV? Is there any rationale for an extended, continuing Rocky-verse? Does enjoying these films involve approving of boxing as a sport, or the glorification of fictional sports heroes over real-life ones?
For various articles about things going on in the franchise, check out totalrocky.com. Sarahlyn mentions the NPR podcast The Statue.
Before Super Bowl LVII fades too far into the background (being an Eagles fan, it can’t fade fast enough for me), it’s worth flagging this great ASL performance of Rihanna’s Super Bowl Halftime Show. Above, you can watch Justina Miles, a nursing student at HBCU Bowie State University, become “the first female deaf performer for the Super Bowl’s halftime show,” notes CNBC. Before this, Miles went viral when her ASL performance of Lil’ Kim’s “Crush on You” exploded on TikTok. As one commenter noted on YouTube, this may be the best Super Bowl performance since Prince.
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We know that Neil deGrasse Tyson was something of a wunderkind during his high school years. If you’re an OC regular, you’ve read all about how Carl Sagan personally recruited Tyson to study with him at Cornell. Deftly, politely, the young Tyson declined and went to Harvard.
There’s perhaps another side of the precocious Tyson you might not know as much about. The athletic side. While a student at The Bronx High School of Science, Tyson (class of 1976) wore basketball sneakers belonging to the Knick’s Walt “Clyde” Frazier. He ran an impressive 4:25 mile. And he captained the school’s wrestling team, during which time he conjured up a new-fangled wrestling move. In professional wrestling, Ric Flair had the dreaded Figure Four Leg Lock, and Jimmy Snuka, a devastating Superfly Splash. Tyson? He had the feared “Double Tidal Lock.” He explains and demonstrates the physics-based move in the video below, originally recorded at the University of Indianapolis.
The first rule of Medieval Mixed-Gender Fight Club is: you do not talk about Medieval Mixed-Gender Fight Club.
The second rule of Medieval Mixed-Gender Fight Club is: you DO NOT talk about Medieval Mixed-Gender Fight Club!
Why?
The Public Domain Review’s managing editor, Hunter Dukes, wisely argues that it’s because we have so little to go on, beyond these startling images of “judicial duels” between men and women in German fencing master Hans Talhoffer‘s illustrated 15th-century “fight books.”
The male combatant, armed with a wooden mace, starts out in a waist-deep hole.
The female, armed with a rock wrapped in a length of cloth, stands above, feet planted to the ground.
Their matching unisex garments wouldn’t look out of place at the Met Gala, and provide for maximum movement as evidenced by the acrobatic, and seriously painful-looking paces Talhoffer puts them through.
Dukes is not alone in wondering what’s going on here, and he doesn’t mince words when calling bullshit on those responsible for “hastily researched articles” eagerly pronouncing them to be action shots of divorce-by-combat.
Such brutal methods of formal uncoupling had been rendered obsolete centuries before Talhoffer began work on his instructional manuals.
In a 1985 article in Source: Notes in the History of Art, Allison Coudert, a professor of Religious Studies at UC Davis, posits that Talhoffer might have been drawing on the past in these pages:
I would suggest that no records of judicial duels between husbands and wives exists after 1200 because of both changes in the reality and the ideal of what a woman could be and do. Before 1200, women may well have battled their husbands. Women understood and defended the importance of their economic and administrative roles in the household. After the twelfth century, however, law, custom and religion made marital duels all but unthinkable.
Why would Talhoffer bother including archaic material if the focus of his Fechtbuchs was giving less experienced fighters concrete information for their betterment?
We like the notion that he might have been seeking to inject his manuscripts with a bit of an erotic charge, but concede that scholars like Coudert, who have PhDs, research chops, and actual expertise in the subject, are probably warmer when reckoning that he was just covering his historical bases.
For now, let us enjoy these images as art, and possible sources of inspiration for avant-garde circus acts, Halloween couples costumes, and Valentines.
Explore more images from the 15th-century Fechtbuchs of Hans Talhoffer here and here.
Today, the soccer legend, Pelé, passed away at age 82. The most dominant player of his generation, Pelé turned professional at age 15, won the World Cup at age 17 in 1958 (before winning two more World Cups in 1962 and 1970), and ultimately scored 1,283 goals in 1,367 professional matches, averaging nearly one goal per game. On the international stage, he scored 77 goals for Brazil, 12 of them in the World Cup.
The highlight reel above features the young Pelé’s goals in the 1958 World Cup. Separately, you can see his 5 greatest goals in the World Cup finals here. And, for good measure, we’ve added more footage below that highlights his magical skills across his career.
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Ever since Qatar won the rights to host the FIFA World Cup in 2010, its treatment of migrant workers has made international headlines. News stories and human rights organizations revealed migrant workers who built the stadiums, hotels, and all the new infrastructure required for the World Cup were being forced to work, not getting paid, unable to leave, and in some cases, dying.
At the heart of the abuse faced by migrant workers is the kafala system. A system prevalent in Gulf states that ties workers to their sponsors, it often gives sponsors almost total control of migrant workers’ employment and immigration status.
Due to all the scrutiny Qatar has been under, some reforms have been put in place, but the kafala system is more than a law — it’s a practice. And while these reforms exist on paper, human rights organizations say there’s still a long way to go.
To understand how hundreds of thousands of migrant workers were stuck in an exploitative system while building the stadiums for the World Cup, watch our 10-minute video above.
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Here’s a vintage football [aka soccer] post in celebration of the World Cup…
Albert Camus once said, “After many years in which the world has afforded me many experiences, what I know most surely in the long run about morality and obligations, I owe to football.”
He was referring to his college days when he played goalie for the Racing Universitaire d’Alger (RUA) junior team. Camus was a decent player, though not the great player that legend later made him out to be.
[T]here is something appropriate about a philosopher like Camus stationing himself between the sticks [that is, in goal]. It is a lonely calling, an individual isolated within a team ethic, one who plays to different constraints. If his team scores, the keeper knows it is nothing to do with him. If the opposition score, however, it is all his fault. Standing sentinel in goal, Camus had plenty of time to reflect on the absurdist nature of his position.
And perhaps the absurdist nature of life itself…
Camus — who appears in the picture up top, wearing the dark color jersey in the front row — contracted tuberculosis when he was only 18 years old. His lungs too damaged to continue playing sports, the young man turned to philosophy. When Camus moved from Algeria to France, he learned that philosophy was a rough and tumble game too — something his soccer days prepared him for. He once quipped, “I learned . . . that a ball never arrives from the direction you expected it. That helped me in later life, especially in mainland France, where nobody plays straight.”
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I will admit it: I’m one of those oft-maligned non-sports people who becomes a football (okay, soccer) enthusiast every four years, seduced by the colorful pageantry, cosmopolitan air, nostalgia for a game I played as a kid, and an embarrassingly sentimental pride in my home country’s team. I don’t lose all my critical faculties, but I can’t help but love the World Cup even while recognizing the corruption, deepening poverty and exploitation, and host of other serious sociopolitical issues surrounding it. And as an American, it’s simply much easier to put some distance between the sport itself and the jingoistic bigotry and violence—“sentimental hooliganism,” to use Franklin Foer’s phrase—that very often attend the game in various parts of the world.
In Argentina, as in many soccer-mad countries with deep social divides, gang violence is a routine part of futbol, part of what Argentine writer Jorge Luis Borges termed a horrible “idea of supremacy.” Borges found it impossible to separate the fan culture from the game itself, once declaring, “soccer is popular because stupidity is popular.” As Shaj Mathew writes in TheNew Republic, the author associated the mass mania of soccer fandom with the mass fervor of fascism or dogmatic nationalism. “Nationalism,” he wrote, “only allows for affirmations, and every doctrine that discards doubt, negation, is a form of fanaticism and stupidity.” As Mathews points out, national soccer teams and stars do often become the tools of authoritarian regimes that “take advantage of the bond that fans share with their national teams to drum up popular support [….] This is what Borges feared—and resented—about the sport.”
There is certainly a sense in which Borges’ hatred of soccer is also indicative of his well-known cultural elitism (despite his romanticizing of lower-class gaucho life and the once-demimonde tango). Outside of the hugely expensive World Cup, the class dynamics of soccer fandom in most every country but the U.S. are fairly uncomplicated. New Republic editor Foer summed it up succinctly in How Soccer Explains the World: “In every other part of the world, soccer’s sociology varies little: it is the province of the working class.” (The inversion of this soccer class divide in the U.S., Foer writes, explains Americans’ disdain for the game in general and for elitist soccer dilettantes in particular, though those attitudes are rapidly changing). If Borges had been a North, rather than South, American, I imagine he would have had similar things to say about the NFL, NBA, NHL, or NASCAR.
Nonetheless, being Jorge Luis Borges, the writer did not simply lodge cranky complaints, however politically astute, about the game. He wrote a speculative story about it with his close friend and sometime writing partner Adolfo Bioy Casares. In “Esse Est Percipi” (“to be is to be perceived”), we learn that soccer has “ceased to be a sport and entered the realm of spectacle,” writes Mathews: “representation of sport has replaced actual sport.” The physical stadiums crumble, while the games are performed by “a single man in a booth or by actors in jerseys before the TV cameras.” An easily duped populace follows “nonexistent games on TV and the radio without questioning a thing.”
The story effectively illustrates Borges’ critique of soccer as an intrinsic part of a mass culture that, Mathews says, “leaves itself open to demagoguery and manipulation.” Borges’ own snobberies aside, his resolute suspicion of mass media spectacle and the coopting of popular culture by political forces seems to me still, as it was in his day, a healthy attitude. You can read the full story here, and an excellent critical essay on Borges’ political philosophy here. For those interested in exploring Franklin Foer’s book, see How Soccer Explains the World: An Unlikely Theory of Globalization.
Note: An earlier version of this post appeared on our site in 2014.
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