Lil' Buck & Prime Tyme Freestyling

Lil' Buck and Prime Tyme freestyling a hybrid of hip hop and ballet to get the week going. 

A Brief Look at Texting and the Internet in Film

Tony Zhou explores the effects of technology on cinematic storytelling: 

Is there a better way of showing a text message in a film? How about the internet? Even though we’re well into the digital age, film is still ineffective at depicting the world we live in. Maybe the solution lies not in content, but in form.

How To Be Different

Bernadette Jiwa on differentiation: 

The reason it’s not easy to copy a truly great brand is because they have put so much of themselves into the work— that there is no substitute. There is only one Banksy, one Dyson and one Disney. They each show up uniquely as brands in the world by being more of who they are.

J'adore Paris

Another fantastic hyperlapse film, similar to Barcelona. This one created by Paul Richardson while on vacation in Paris. Wait for the end to watch Paris in the midst of a thunderstorm. 

Can you relate?

Rebecca Mead, writing in The New Yorker, uses Ira Glass' tweet declaring "Shakespeare sucks" as the starting point to explore whether relatability is relevant to works of art: 

What are the qualities that make a work “relatable,” and why have these qualities come to be so highly valued? To seek to see oneself in a work of art is nothing new, nor is it new to enjoy the sensation. Since Freud theorized the process of identification—as a means whereby an individual develops his or her personality through idealizing and imitating a parent or other figure—the concept has fruitfully been applied to the appreciation of the arts. Identification with a character is one of the pleasures of reading, or of watching movies, or of seeing plays, though if it is where one’s engagement with the work begins, it should not be where critical thought ends. The concept of identification implies that the reader or viewer is, to some degree at least, actively engaged with the work in question: she is thinking herself into the experience of the characters on the page or screen or stage.

But to demand that a work be “relatable” expresses a different expectation: that the work itself be somehow accommodating to, or reflective of, the experience of the reader or viewer. The reader or viewer remains passive in the face of the book or movie or play: she expects the work to be done for her. If the concept of identification suggested that an individual experiences a work as a mirror in which he might recognize himself, the notion of relatability implies that the work in question serves like a selfie: a flattering confirmation of an individual’s solipsism.