Sampling Music South Of The Border

A reader writes:

I’m an artist (hip hop), and part of the "tradition" of making good beats is
sampling from other records. Technically, this is illegal without
permission.

Apparently so. I was surprised, thinking that fair use might be a defense for very small bits of music–and it might still be–but

HERE’S A LAWYER SAYING THAT FAIR USE IS NOT A DEFENSE IN SUCH CASES.

Obviously, sometimes the spirit of the law outweighs the letter. For
example, nobody concerns themselves with crossing the street at the
crosswalk, even though it’s illegal not to do so. The spirit of the law is
safety, and so long as you follow it, it’s no sin.

Can I apply this same principle to sampling?

Potentially, but with some significant qualifiers that I’ll get into in a minute.

Theft is defined as the use of someone else’s property against the reasonable will of the owner, and I can imagine uses of short samples of music that would be so insignificant from an economic point of view that they would not be contrary to the reasonable will of the copyright holder (meaning: it would be unreasonable for the copyright holder to object).

For example, if you were making songs purely for your own entertainment and not distributing them, this would likely not be contrary to the reasonable will of the copyright holder any more than it would be for me to make a collage of pictures and passages I had snipped out of books or magazines, provided I don’t start distributing such collages. (There are other examples, but I wanted to pick a clear one, and it’s clearer if you aren’t distributing such works than if you are.)

The spirit of the sampling law
is to protect commercial profit off of someone else’s work.

True.

My music,
however, is done for God and the Church. What money I make from it, I give
to charity or I use it to make more music.

That doesn’t do anything to overturn the copyright holder’s right to remuneration, though. It may mean that you are not making money, but it doesn’t give them the money that they would be paid if you obtained permission to do this legally. They’re still out money that the law says is due to them.

I’m not distributing to millions
of people.

This means that the amount of money that the copyright holder is due will be smaller, but they’re still out money that the law says they’re due if you don’t pay it.

Since it’s not intrinsically immoral to sample, is it morally
licit for me to use small samples in my beats? It would be another matter if
I were making entire songs or records available, but these are just small
samples incorporated into the beat.

Prescing from the question of the prudence of the matter (in which you have to reckon the likelihood of getting sued and having to pay huge sums of money that you may not have) and considering the matter strictly morally, it seems to me that you might be able to morally justify sampling if you were doing it for your own entertainment and performing for others in non-commercial (nobody pays money) venues.

But if you are distributing copies (for money or not) or selling copies (even small numbers of copies or for small fees), I would suggest that you do one of the following things:

  1. Confine your sampling to the kind of uses mentioned above,
  2. Secure permission to use the samples you want to (the guy I linked above says this is often possible to do for free, and it would secure you against being sued),
  3. Lay down some material yourself that you can then sample (this would be real cheap or free if you’ve got the skills),
  4. Hire or call in a favor from some friends to get some material laid down that you can sample (this should be pretty cheap; maybe just free beer or something), or
  5. Move to Canada or another country where they have more liberal sampling laws (probably too much to ask).

Hope this helps!

Copying Music North Of The Border

A reader writes:

Is it wrong or sinful to copy music if it is legal to do so?

In Canada, right around the birth of MP3 and affordable CD burners, the music industry (Canadian and US companies) lobbied the government incessantly about pirating.  They wanted Canada to put a tax on all recordable media especially blank CD’s that would be shared among artists and studios.  Anyway, the government eventually caved and now there is a tax on tapes, blank CD’s, and even MP3 players regardless of whether you intend to use them for copied music or not.

In exchange for the tax, the law allows for Canadians to make copies of music for personal use.  The only restriction is that you must copy the music yourself (i.e. your friend cannot make a copy and give it to you).  There is doubt on whether downloading the music with p2p file sharing clients fits under that law.  Yesterday the courts ruled that it is allowable under that law but there are going to be plenty appeals by music companies.  Some legislators are planning on introducing legislation to disallow p2p downloading of copyright materials but for now its legal.

So what would be the Church’s view on this?  Would there be a difference between physically copying a CD vs downloading a file in given that the former is clearly legal and the later is ambiguously legal?

Here’s are a few supporting links: Yesterday’s Ruling, Copyright Board of Canada

The ultimate standard of right and wrong is the divine law, but the divine law often contains principles that much be given more concrete form in particular situations by human legislators. Thus, for example, the divine law would require that, if one drives an automobile, one must drive it safely (apart from emergency circumstances). It is not determined by the divine law, however, whether one should drive the car on the right or the left side of the road.

Given the way many streets and highways work–and the way human being work–it will be necessary to adopt a policy of either driving on the right or the left for safety reasons, but God doesn’t determine a single policy that all much follow on this point. Instead, it is left up to human legislators to give give the requirement of safe driving more concrete form by determining, in a particular region, whether driving or the left or the right will be required.

Once the legislators have determined that, we are bound by it and–correspondingly–liberated by it. In other words, if they decide that motorists are to drive on the right hand side of the road then when we are in their domain we are bound not to drive on the left hand side of the road but (unless something else intervenes to affect the situation) we are at liberty to drive on the right.

Something similar pertains to music copying. There are basic principles regarding economics, labor, and property embedded in the divine law, but the particular form in which these are to be cashed out (no pun intended) in a paricular society are left to human legislators to determine.

Once they’ve done that in your society, however, you are both bound and freed by what they do. You are bound not to violate the law but also free to take advantage of the liberty it affords.

Thus if Canada (or some other country) rules that a particular form of music copying is legal then it should be regarded as morally permissible–until the contrary is proven.

It is possible for human legislators to so badly botch their job that they make laws which are fundamentally unjust. In these cases one would (at least theoretically) have moral liberty to exceed what the laws allows one to do. Conversely, one might not be morally free to take advantage of what the law allows you to do.

However, there is a moral presumption in favor of the law. If you want to argue that a particular act of a human legislature is unjust, the burden of proof will be on you.

This is going to be very difficult to do in the case of laws relating to electronic copying of music. The whole subject of copyright law is slippery enough and liable to change due to technological innovation that I don’t see a clear argument that it is unjust toward copyright holders and thus that one would be morally bound to refrain from exercising the liberty that copyright law affords one.

Until such an argument emerges, it seems to me that one is within one’s moral rights to avail oneself of the liberty that copyright law permits one. Thus if Canada allows music copying in particular circumstances such as the ones you mention, I don’t see why you can’t do it.

The law you mention regarding personal copying of CDs, tapes, etc., seems settled, and so if I were a Canadian then I wouldn’t have a problem doing that.

If Canadian law regarding peer-to-peer copying is more tentative then it would seem to me that you would be within your moral rights to act on the law as you presently understand it, in keeping with the virtue of prudence.

Thus if it appears that the law would allow you to do p2p copying then you could go ahead and do so unless you foresee a substantial chance that the law will be reversed and that you will be sued for having done the copying during the period when the law was unclear. (The latter doesn’t seem that likely to me, but then what do I know about Canadian law?)

Hope this helps!

The Plot To Baptize The DaVinci Code

In what may be the premiere case of trying to have cake and eat it, too, Hollywood wants to both film Dan Brown’s trashy anti-Christian novel The DaVinci Code and market it to Christians as a Christian-friendly film:

"Filming is not yet complete on Ron Howard’s adaptation of The Da Vinci Code, but the controversy is already raging. An association called the American Society for the Defence of Tradition, Family and Property has called on Roman Catholics to boycott the film, saying: ‘It attacks everything that Catholics hold sacred.’

"They have the backing of the Archbishop of Genoa, who described the book as ‘a sackful of lies against the church and against Christ himself.’ And even enlightened Catholics [unlike, presumably, the Archbishop of Genoa?] such as the commentator Barbara Nicolosi, who runs Act One, a seminar for Christian film-makers in Hollywood, says: ‘The book is particularly repulsive. It says Jesus isn’t Divine and that the Church is basically evil.’

"Normally, such outrage would be all good clean fun at the box-office, but the re-election of George W. Bush on a wave of devout heartland votes and the phenomenal success of The Passion of the Christ have changed Hollywood’s thinking. The Christian moviegoer is now a recognised and lucrative demographic that Hollywood cannot afford to ignore.

"Columbia Studios, which is making The Da Vinci Code, clearly feels that it cannot count on divine protection [and should count itself fortunate not to be the target of divine wrath]. It has called on the services of Grace Hill Media to help to prepare the groundwork for the film, which is to be released next summer, and defuse controversy."

GET THE STORY.

In a backhanded way, this whole plot substantiates the Christian assertion that Dan Brown’s novel is anti-Christian. There would be no need to spin the film as "Christian-friendly" were Hollywood unconcerned that the movie was offensive to Christian sensibilities.

Happy Birthday, Betty!

Betty_boopToday, August 8, back in 1930 was the first appearance of Betty Boop, which occurred in the cartoon Dizzy Dishes by the Max Fleischer Studio.

This early incarnation of Betty was not much like her later self. For one thing, she wasn’t yet named Betty, much less Boop.

She also wasn’t a human being. She was a dog–a French poodle, specifically.

She was, however, modeled after a human actress named Helen Kane, who later sued Fleisher (unsuccessfully).

MORE ON HELEN KANE.

Betty inhabited a surreal world in which even the smallest inanimate object could take on a life of its own under the influence of Fleisher’s full animation techniques, and she went on to fame and stardom, working with greats such as Cab Calloway and Louis Armstrong.

She also became a starmaker herself, launching Popeye on his animation career.

After 1934, though, her overt . . . (ahem) . . . attractiveness had to be toned down due to Hollywood Production Code regulations.

Betty continues to be popular today, making an occasional appearance, as she did in a famous cameo in the 1988 film Who Framed Roger Rabbit?

Boop-oop-a-doop!

MORE ON BETTY.

WATCH OR DOWNLOAD PUBLIC DOMAIN BETTY CARTOONS.

(Of special note: Minnie The Moocher.)

Protestants & Communion

A reader writes:

Under what circumstances outside of imminent death (or equally

concerning situations) can/should a priest invite Protestants to come

to receive Communion (or, in my particular instance, to "come as the

Lord calls you")? 

The Code says the following:

Can. 844 §4. If the danger of death is present or if, in the

judgment of the diocesan bishop or conference of bishops, some other grave

necessity urges it, Catholic ministers administer these same sacraments licitly

also to other Christians not having full communion with the Catholic Church [in context, this is other than Eastern non-Catholic Christians and thus means Protestants],

who cannot approach a minister of their own community and who seek such on

their own accord, provided that they manifest Catholic faith in respect to

these sacraments and are properly disposed.

The other conditions are thus those that would involve a grave necessity in the judgment of the diocesan bishop or the conference of bishops, not the individual priest.

Also it is right out for the priest to issue a general invitation for them to come since in that case they are not "seek[ing] such on their own accord" but being prompted by the priest.

Would a Catholic silent retreat be such acceptable?

Definitely not.

Is it appropriate for me, as among the laity, to confront the priest

and hope to change his mind about such an invitation? 

Appropriate? Yes. Obligatory? Not necessarily.

Is it

appropriate for me to approach the Protestants directly to correct any

mistakes the priest has made? 

Appropriate? Yes. Obligatory? Not necessarily.

Would it be appropriate to approach the

Protestants directly only after the Priest made it clear he thought he

was right (because, regardless of Church teaching, he thinks it

wrong)?

Appropriate? Yes. Obligatory? Not necessarily.

Do I have any other obligations? 

It depends on your relationship with the parties involved (the priest and the Protestants) and on the circumstances. If you have a close relationship with any of them then you may have a stronger obligation to do something about the situation than if you have a more distant relation. (E.g., if you are married to or close friends with one of the Protestants then you have a stronger obligation to correct the person than if you don’t know him at all.)

Such obligations are also defeasible, which is where circumstance comes in. For example, if the only way you could effectively deal with the situation were to jump up during the silent retreat and yell "What that priest just said is FALSE! DO NOT LISTEN TO HIM! BEWARE! BEWARE!" then this would cause problems great enough that it would defeat any obligation you were likely to have in this regard. The act of doing something that disruptive could scandalize the audience you are trying to help and push them away from the Church.

Tell my pastor and/or bishop?  Write

the priest’s bishop or ordinary?  Continue talking with this priest?

If you’ve talked to the priest already then you might continue to talk to him if you perceive that it has a significant likelihood of bearing fruit. However, if you do not foresee that then the thing to do would be to escalate to the next higher level (the pastor, the bishop, the priest’s religious superior, etc.). If that doesn’t work, contacting the Congregation for Divine Worship and the Discipline of the Sacraments would be the final recourse.

This is a very serious matter that the Church takes very seriously. The CDWDS does get complaints of this nature and it does act on them (though not always in a way visible to the public; for example, I’ve seen copies of letters that were privately sent to bishops telling them to straighten a priest out on matters such as this).

My own inclination would be very strongly to pursue the matter further, but working up the chain of command one step at a time so that the problem can be solved on the lowest level possible (which might still be the priest himself).

If you do take it to the next level, be specific, giving names, dates, and exact quotations to the extent possible.

Protestants & Communion

A reader writes:

Under what circumstances outside of imminent death (or equally
concerning situations) can/should a priest invite Protestants to come
to receive Communion (or, in my particular instance, to "come as the
Lord calls you")? 

The Code says the following:

Can. 844 §4. If the danger of death is present or if, in the
judgment of the diocesan bishop or conference of bishops, some other grave
necessity urges it,
Catholic ministers administer these same sacraments licitly
also to other Christians not having full communion with the Catholic Church [in context, this is other than Eastern non-Catholic Christians and thus means Protestants],
who cannot approach a minister of their own community and who seek such on
their own accord, provided that they manifest Catholic faith in respect to
these sacraments and are properly disposed.

The other conditions are thus those that would involve a grave necessity in the judgment of the diocesan bishop or the conference of bishops, not the individual priest.

Also it is right out for the priest to issue a general invitation for them to come since in that case they are not "seek[ing] such on their own accord" but being prompted by the priest.

Would a Catholic silent retreat be such acceptable?

Definitely not.

Is it appropriate for me, as among the laity, to confront the priest
and hope to change his mind about such an invitation? 

Appropriate? Yes. Obligatory? Not necessarily.

Is it
appropriate for me to approach the Protestants directly to correct any
mistakes the priest has made? 

Appropriate? Yes. Obligatory? Not necessarily.

Would it be appropriate to approach the
Protestants directly only after the Priest made it clear he thought he
was right (because, regardless of Church teaching, he thinks it
wrong)?

Appropriate? Yes. Obligatory? Not necessarily.

Do I have any other obligations? 

It depends on your relationship with the parties involved (the priest and the Protestants) and on the circumstances. If you have a close relationship with any of them then you may have a stronger obligation to do something about the situation than if you have a more distant relation. (E.g., if you are married to or close friends with one of the Protestants then you have a stronger obligation to correct the person than if you don’t know him at all.)

Such obligations are also defeasible, which is where circumstance comes in. For example, if the only way you could effectively deal with the situation were to jump up during the silent retreat and yell "What that priest just said is FALSE! DO NOT LISTEN TO HIM! BEWARE! BEWARE!" then this would cause problems great enough that it would defeat any obligation you were likely to have in this regard. The act of doing something that disruptive could scandalize the audience you are trying to help and push them away from the Church.

Tell my pastor and/or bishop?  Write
the priest’s bishop or ordinary?  Continue talking with this priest?

If you’ve talked to the priest already then you might continue to talk to him if you perceive that it has a significant likelihood of bearing fruit. However, if you do not foresee that then the thing to do would be to escalate to the next higher level (the pastor, the bishop, the priest’s religious superior, etc.). If that doesn’t work, contacting the Congregation for Divine Worship and the Discipline of the Sacraments would be the final recourse.

This is a very serious matter that the Church takes very seriously. The CDWDS does get complaints of this nature and it does act on them (though not always in a way visible to the public; for example, I’ve seen copies of letters that were privately sent to bishops telling them to straighten a priest out on matters such as this).

My own inclination would be very strongly to pursue the matter further, but working up the chain of command one step at a time so that the problem can be solved on the lowest level possible (which might still be the priest himself).

If you do take it to the next level, be specific, giving names, dates, and exact quotations to the extent possible.

Wisconsin Neighborhood Needs To GET A LIFE

BluebirdEXCERPTS:

Al Emmons of Greendale, Wis., has been displaying the statue on his home’s chimney located at Bluebird Court.


However, neighbors complained that the bird diminished the historic integrity of the community and went to officials to get Emmons to remove the statue.


"It’s just an unhealthy obsession," Emmons said. "It’s such a silly thing to get upset about. That’s also what the big to-do is, is that everyone is wondering why would they get so upset about having a blue bird on a guy’s chimney that the kids made."


The Village’s Historic Preservation Board ordered Emmons to take the blue Big Bird off the chimney or face a $100 a day fine.

GET THE STORY.

Rescate Stay Home!

A reader writes:

I don’t know if this is of any interest to you, but EWTN has THIS ARTICLE  about a Chilean band that is slated to perform at World Youth Day who openly deny the authority of the pope.

Incidently, here is THE OFFICIAL WYD WEBSITE if anyone wants to complain:

Oh, no, this is of quite a lot of interest to me! I read about this band earlier today and was going to blog on them. It’s an outrage that a group of artists who deny the role of the pope as the vicar of Christ and who have attacked B16 in particular would be invited to perform at World Youth Day. Assuming the press reports are accurate, they should never have been invited.

Incidentally, the group is from Argentina rather than Chile. (The latter is where they gave an interiew dissing B16 and the papacy.)

HERE’S THE CONTACT FORM ON THE WYD PAGE.