When I started acting in the film industry when I was 16 years old, in 1980, I was going to all the revival theaters in Los Angeles. They were playing mostly films from the '60s and '70s, some from the early '20s and '30s, before that Hays commission. Those films did question things a lot, and there definitely was a switch in 1934. You can see very distinctly in 1934, it's harder to understand what the real culture was. Films made before 1934, you can really kind of see the racism, sexism, drug use, etc. that was going on at that time. And then it was all stopped.
It was at the beginning of 1934 while working on the emission of these positive electrons that we noticed a fundamental difference between that transmutation and all the others so far produced; all the reactions of nuclear chemistry induced were instantaneous phenomena, explosions.
On my arrival in U.S.S.R. in 1934, I remember that I was struck by the enormous proportion of Jewish functionaries everywhere. In the Press, and diplomatic circles, it was difficult to find non-Jews...In France many believe, even amongst the Communists, that, thanks to the present anti-Jewish purge...Russia is no longer Israel's chosen land...Those who think that are making a mistake.
When it comes to making laws that protect the public from the financial services industry, Congress has done a progressively worse job since the Pecora Commission hearings of the early 1930s, which led to Congress taking bold steps to regulate banking and securities firms in 1933 and 1934.
Finally, it was about how people treat one another. It was about human dignity. We forced the employers to treat us as equals, to sit down and talk to us about the work we do, how we do it, and what we get paid for it. And I believe that the principles for which we fought in 1934 are still true and still useful. Whether your job is pushing a four-wheeler, or programming a computer, I don't know of any way for working people to win basic economic justice and dignity except by being organized into a solid, democratic union.
Where is my guilt? I can regret. I can regret that I made the party film, 'Triumph of the Will,' in 1934. But I cannot regret that I lived in that time. No anti-Semitic word has ever crossed my lips. I was never anti-Semitic. I did not join the party. So where then is my guilt? You tell me. I have thrown no atomic bombs. I have never betrayed anyone. What am I guilty of?
Man may deceive his fellow-men, deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave; but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind. (Messenger and Advocate Oct 1934 pp 14-16)
I hear that in many places something has happened to Christmas; that it is changing from a time of merriment and carefree gaiety to a holiday which is filled with tedium; that many people dread the day and the obligation to give Christmas presents is a nightmare to weary, bored souls; that the children of enlightened parents no longer believe in Santa Claus; that all in all, the effort to be happy and have pleasure makes many honest hearts grow dark with despair instead of beaming with good will and cheerfulness. "A Plantation Christmas, " 1934
The man who had asked my name in Obersalzberg in the summer of 1934 had been a dominant personality excluding a spellbinding charisma to which few were not prey. The embodied sovereign power, total power. The man whom I burnt and interred under a hail of Red Army shells near the Reich Chancellery was a trembling old man, a spent force, feeble, a failure. Like the Reich which he had aimed to bring into an era of unparalleled brilliance and opulence and had become a heap of rubble, he was the disfigured embodiment of his earlier self.
Between 1831 and 1891, US armed forces - usually the Marines - invaded Mexico, Cuba, the Dominican Republic, Puerto Rico, Panama, Colombia, Nicaragua, Uruguay, Brazil, Haiti, Argentina, and Chile a total of thirty-one times, a fact not many of us are informed about in school. The Marines intermittently occupied Nicaragua form 1909 to 1933, Mexico from 1914 to 1919, and Panama from 1903 to 1914. To 'restore order' the Marines occupied Haiti from 1915 to 1934, killing over two thousand Haitians who resisted 'pacification.'
Bloomsbury lost Fry, in 1934, and Lytton Strachey before him, in January 1932, to early deaths. The loss of Strachey was compounded by Carrington's suicide just two months after, in March. Another old friend, Ka Cox, died of a heart attack in 1938. But the death, in 1937, of Woolf 's nephew Julian, in the Spanish Civil War, was perhaps the bitterest blow. Vanessa found her sister her only comfort: 'I couldn't get on at all if it weren't for you' (VWB2 203). Julian, a radical thinker and aspiring writer, campaigned all his life against war, but he had to be dissuaded by his family from joining the International Brigade to fight Franco. Instead he worked as an ambulance driver, a role that did not prevent his death from shrapnel wounds. Woolf 's Three Guineas, she wrote to his mother, was written 'as an argument with him
During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes. Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him? (Albert Einstein, Science, Philosophy, and Religion, A 1934 Symposium published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941; from Einstein's Out of My Later Years, Westport, Connecticut: Greenwood Press, 1970, pp. 26-27.)