Showing 131 - 140 of 355 annotations tagged with the keyword "Freedom"
Japanese American artist Henry Sugimoto depicted life in the Arkansas internment camps into which he and his entire family (including wife and child) and many others of Japanese descent were forced, following the Japanese attack on Pearl Harbor in 1941. Sugimoto's life and his painting were profoundly influenced by his incarceration experience during World War II. During and after this period his subject changed from landscapes to scenes of camp life and the Japanese emigration/immigration experience; these works often had social and political purpose.
In the center of this painting stands a woman bending down toward a young girl who is facing her. Both are wearing colorful (yellow and red, respectively) dresses and the girl is wearing boots. The child stretches her right arm toward the woman while her left arm points upward toward structures --a suspension bridge, parts of buildings --that are angled, overlap each other, and are placed within a light blue background.
What appear to be two transparent light beams emanate at an acute angle from the right vertical border of the painting. The angled beams and the angled overlapping buildings simultaneously break up the picture and unite its various elements. In the lower left corner a coiled rattlesnake stretches its head toward the child, while in the lower right corner, a squirrel is sitting on a log viewed end on, an ax resting propped up against the log. A large sunflower stretches along the right vertical border of the picture toward the triangle of the upper right hand corner. In this triangle is the ubiquitous watch tower of Sugimoto's camp paintings, tilted (see "Send Off Husband at Jerome Camp" and "Nisei Babies in Concentration Camp" in this database); a camp building, green trees, and a dark blue-black sky through which a lightning bolts tears vertically.
A man wearing a dark suit and shirt with clerical collar, his head bowed, knees buckling, his forehead and cheek dripping blood, is being held from behind by a young man whose arms reach under the cleric's shoulders to restrain him. To the left of these two men, and moving into the center of the picture with his lifted outstretched leg, a third man, his sleeves rolled up to reveal his muscular arms, punches and kicks the cleric. All three have Asiatic features.
In the background is a drab gray wooden building that says "Mess" while in the foreground a small wooden stake carries a sign saying "Block." The cleric's hat and glasses have tumbled to the ground next to his feet, and a book that appears to be a bible also lies there. The ground, like the Mess Hall, is drab and colorless; the sky is a bleak darkish brown.
In October, 1939, Josef Kavalier arrives at the New York City apartment of his cousin Sammy Klayman after an arduous escape from Prague and the Nazi invasion. Kavalier’s escape involved hiding in the casket of the oversized Golem of Prague, and was possible due to his training with Bernard Kornblum, one of the premier illusionists in Europe. Kavalier, the son of two physicians, and older brother to young Thomas, struggles to secure the freedom of his family, and to adapt to his adopted country.
His cousin, Sammy, however, is a first generation New York City Jew, the son of a psychiatric nurse at Bellevue and a fly-by-night vaudeville actor called the Mighty Molecule. Sammy was afflicted with polio as a child, with resultant spindly but usable legs--this later prevents his entry into the armed services after the attack on Pearl Harbor.
Sammy, who changes his name to Sam Clay, forms a partnership with his cousin to create a new kind of comic book, The Escapist, with innovations such as the Luna Moth, a female superhero. Much of the book follows their energies in the comic book industry in mid-twentieth century New York.
Rosa Luxemburg Saks, Sammy and Joe form an unusual love triangle. Rosa is an artist who introduces the cousins to the art culture of NYC, including a visit from Salvador Dalí, whom Joe rescues from asphyxiation in a diving suit during a Greenwich Village party. Joe and Rosa’s relationship, however, is interrupted by World War II, when Joe, devastated by news of his family in Europe, enlists, only to survive again--this time from carbon monoxide poisoning in an Antarctic Kelvinator Naval station.
Meanwhile Sam and Rosa marry to raise her son. Sam, a homosexual at a time when such a designation was largely viewed as a disease and as Un-American, spends much of his life in denial of his yearnings. Nonetheless he is eventually forced to testify to a Senate Judiciary Committee in 1954 on the role of the comic book industry in the trumpeting of male-male relationships.
Summary:After living with various foster families, nine-year-old Gabe is taken to live with his aging Uncle Vernon in West Virginia. The relationship with his mother's gruff and distant older brother, a Vietnam vet, is distant at first, but warms up over time. But after his first day in 6th grade, Gabe comes home to find his uncle dead on the floor.
The book opens with a thought "exercise": thirteen short essays, each in a different national voice and beginning "We, the people of a nation . . . " The honest, intelligent "speakers" love their countries and traditions; however, they try to express the ugly truths about their homelands as challenges for the future.
For example, American smugness over its know-how and wealth combines with American failure to recognize the resentment sparked elsewhere by these same attributes. Similarly, the mutual intolerance of Canada's linguistic and religious duality is portrayed as a grotesque irony. The U.S.S.R. has exchanged an old tyranny for a new; Japan must face the issue of controlling its population, if it is to control its impulse to aggression.
Chisholm then returns to his role as a socially committed psychiatrist who hopes to avert a war that could annihilate the human species. World aggression, he writes, is caused by the "anxiety" that emerges from intolerance typifying narrow parental guidance and even narrower systems of education and religion. People must learn to be comfortable with differences in population, race, language, and wealth. The message is simple: "anxiety" leads to "aggression." The book ends with a ideal curriculum for "world citizenship," surprisingly different from any currently in use.
Sultana, a doctor who escaped her illiterate nomadic background to study and work in France, returns to her native Algeria when she hears of the death of her former lover and fellow physician, Yacine. She is treated with hostility, but defiantly stays in Yacine’s place at the clinic. Vincent, a Frenchman who is the baffled recipient of a perfectly matched kidney from a young Algerian woman, travels to the desert to explore the culture of this unknown person whose death has brought him back to life.
Sultana and Vincent meet through their common friendship with the furtive, questioning children, Dalila and Alilou. Vincent and Salah, Yasmine’s best friend, both fall in love with Sultana, but she seems indifferent to them. The violence and suspicion of the town leaders causes her to regress into anorexia and mutism, during which she is tormented by the horrible memory of the loss of her parents. Her three male friends and the village women help her to recover a sense of self worth, but she must flee when the leaders set fire to their dwellings. A glimmer of optimism can be found in the aspirations of the children and the solidarity of the women.
Summary:The poem describes a theater performance. The play is the tragedy "Man" and it is watched by a horde of angels. As the actors run in circles, a "crawling shape" emerges. It is the hero of the play, the worm. It eats the actors and the curtain falls.
Kim, a young Irish boy living in Lahore, India, decides to accompany a Tibetan lama on his search for the River that washes all sin. Kim’s canny street smarts and gift for disguise protect the gentle lama along the Grand Trunk Road, bustling with the peoples of various races, castes, and creeds who make up India’s complex culture and history. Kim’s abilities also inspire Mahbub Ali, an Afghani horse-dealer, to ask him to deliver a coded message to the spymaster Colonel Creighton, who taps Kim to help the British in their Great Game against the Russians for control of the northwest territory of India.
When Kim is discovered by an Irish regiment and nearly sent to an orphanage for soldiers’ children, the lama and Creighton intervene to send him to St. Xavier’s school instead, for training in mathematics, map-making, and other skills of the Great Game along with a classical education. Kim visits Lurgan Sahib for memory training and assessment of his potential, and journeys with the Bengali Hurree Babu to steal survey information from two Russian spies in the Hills bordering Tibet.
When Kim succumbs to exhaustion, uncertain whether to follow the lama’s vision of paradise or to join the Great Game for good, an elderly Sahiba nurses him back to health with traditional remedies. The lama, having discovered the River, invites Kim to bathe in it as well, to attain freedom from all worldly cares, although Mahbub waits for Kim to accompany him on another expedition for the State. The novel ends without Kim’s reply.
This searing play takes place in California's central valley where Mexican immigrants are employed at survival wages to work in fields poisoned by pesticides. Their ramshackle government homes are built over dumps where toxic waste poisons the water. The community has suffered a high incidence of cancer--especially in children--, birth defects, and other illnesses related to long-term intake of toxic substances.
One of the main characters, Cerezita, has only half a body, and often occupies center stage encased in an altar-like contraption where only her head shows. She turns pages, points, and performs other basic functions with tongue and teeth. She is a prophetic figure, willing to see and speak, because seeing and speaking are all she can do, and to name the evils that others prefer to call the will of God.
She seeks and finds intellectual companionship in the local priest who is struggling to find an appropriate way to minister to a parish divided among disillusioned cynics turned alcoholic, pious women who want nothing to do with politics, and the angry young, including one young homosexual who feels driven to leave a loving but uncomprehending family, and reveals to the priest that he has AIDS.
The community has been involved in recent protests that consist of hanging the bodies of recently deceased children on crosses in the fields. This dramatic protest has caused public outrage and attracted media attention. The play culminates in a protest in which Cerezita and the priest are shot down and the young man with AIDS cries out for the community to burn the fields. The curtain falls on burning vineyards.
Thirteen-year-old Jessie Keyser likes to accompany her mother, a midwife, to homes where there are births or illnesses. Her father is a blacksmith. She and her five siblings live in a log cabin in a small village. They believe the year is 1840. What Jessie doesn't know is that she lives in a replica of a 19th-century village and that the year is actually 1996.
When local children begin to fall ill of diphtheria, Jessie's mother takes her into the woods, provides her with food, blue jeans and a T-shirt, instructions on how to use a telephone, and amazing stories of the world outside that she and Jessie's father left when they joined the experimental colony. Jessie learns that tourists view them at their daily activities through hidden cameras. Now she is to escape and get needed medicine.
Armed guards surround the village. Safely outside the gates, Jessie wanders disoriented in 1996, looking for someone safe to ask for help. She finally talks to reporters who broadcast the news and send help immediately to the town. Medicines are brought and some children saved, though diphtheria has taken several lives. Jessie enters the present with some ambivalence, realizing there are large tradeoffs to leaving the simplicity of the past.