Showing 221 - 230 of 355 annotations tagged with the keyword "Freedom"
Set in the 1950s Eisenhower era, this film creates an enlarged snapshot of a model suburban household in Connecticut as well as a companion negative of two suppressed social issues lurking beneath the painfully smooth surface. In his effort to portray dominant values, as well as the melodramatic look and feel of the period, Director Hayes appropriates visual effects and music associated with fifties films by Douglas Sirk such as "All That Heaven Allows" with Rock Hudson and Jane Wyman. Colors are too vivid; music heavily underlines emotional elements; and stylistically designed sets reflect superficial ideals. Too perfect.
Moving from the margins and into the center two disruptive shadows gradually emerge, one dealing with race, the other with homosexuality. In the years preceding racial protests and riots and in a time when few could imagine public conversation about sexual orientations, use of condoms, or AIDS, the story reveals unspeakable abuses, intolerances, and injustices that have subsequently been addressed but not resolved.
This made-for cable film is based on the real-life story of Dr. Gisella Perl (Christine Lahti) as told in her autobiographical book, I Was a Doctor at Auschwitz. Originally published in 1948 and reprinted in 1997, the book is hard to find now. The film tells how Dr. Perl, a Jewish Hungarian gynecologist, is imprisoned and forced to be a camp doctor in Auschwitz during World War II.
Dr, Perl lost her parents, husband, and son during the war years. She had to relive her horrifying experiences and difficult moral choices as she faced an immigration panel in the U.S. in order to get her American citizenship after the war. Accused of collaborating with the Nazis, she was eventually exonerated and practiced in New York, later immigrating to Israel where she did important work. There were many other talented women who also fought to live but failed in their quests and Dr. Perl tells of the spirits of these women also.
Since her husband's death, Miss Helen has lived alone and transformed her home into a work of art by creating a myriad of cement wise men, camels, owls, mermaids, and other figures around the house; and decorating the inside with dozens of candles and mirrors. She has created her own "Mecca" of beauty and freedom amid the harsh church-going Afrikaners and voiceless Colored of this desolate region of South Africa. She has befriended a young teacher from Cape Town, Elsa, who sees the light of humanity in Helen, while others view her as an old woman who went crazy after her husband's death.
In response to Helen's letter of distress, Elsa drives from Cape Town to make a surprise visit on the same day the local pastor, Marius Byleveld, comes to Miss Helen's house to help with her application for a bed at the local Old Folks' Home. Marius is invested in Helen moving to the Home because he fears for her safety (she recently burned herself by accident). Beneath this concern, however, is his deeper fear of her "idolatry" and her self-imposed exile from the Church; yet deeper still, is his human love for Miss Helen. With Elsa's support, Helen takes a stand, deciding to remain alone in her Mecca, rather than going to the Home.
Summary:These poems stem from Coles's studies of the lives of poor black children in the South, and Native-American children in the Southwest and Alaska. In his Introduction to the first section of the book, Coles writes, "The words in this section tend to be soldiers." These tough, sad, hopeful, and militant poems give voice to children and adults on the firing-line during the civil rights movement of the 1960's. The poems in the second section, which arise from Coles's work among Native-Americans, are quieter in tone, more radiant, lyrical, and even transcendent.
During World War II two Jewish teenagers in New York meet under unfortunate circumstances. Reuven Malder is the pitcher and Danny Saunders the batter in a baseball game between two rival yeshivas. Danny, the son of the rebbe (or tzaddik) of a strict Hasidic sect, lines the ball straight to Reuven, hitting him in the eye. Later, Danny visits Reuven (the son of a Jewish scholar) in the hospital and they become close friends. The story takes us through the next five or six years of the boys’ lives, as the World War ends, the Holocaust is revealed, and the Jewish state in Palestine is born in dissension and violence.
Danny is destined by tradition to follow his father as tzaddik of his community, but he really desires to become a secular psychologist. Reuven is gifted in mathematics, but his desire is to become a rabbi. From his father Reuven learns about the historical roots and practices of Hasidism. At Reb Saunders’s synagogue, he experiences Hasidism in practice, especially the practice whereby the Reb makes an intentional mistake in his sermon every week and challenges Danny to identify the mistake and elucidate it from the Talmud and commentaries.
Reuven learns to hate Reb Saunders, who strangely never talks to his son, except when they are studying Talmud. Danny and Reuven both attend Hirsch College. At one point Reuven’s father, David Malter, openly supports the creation of Israel and Reb Saunders, who is violently anti-Zionist, forbids Danny to speak with or associate with Reuven.
Meanwhile, Danny has never spoken with his father about his plans to attend graduate school in psychology. Finally, the rebbe asks to see Reuven and for the first time in a year the three men meet in Reb Saunders study. The rebbe explains that he has known about Danny’s plans all along. He also explains why he raised his son in silence--it was to teach him to listen to silence, to learn compassion, to develop a soul to go with his magnificent mind.
This documentary, narrated alternately by the daughter-filmmaker and mother whose stories it tells, focuses on how two women move apart and together while experiencing, respectively, adolescence and mid-life. The mother has cancer, a mastectomy, and then rheumatoid arthritis, and these experiences intertwine thematically and structurally with the narrative of the mother-daughter relationship.
Another provocative juxtaposition cross-cuts scenes from the daughter's modeling career (and the social and erotic body that context constructs for her) with scenes of the mother's illness, stigmatization, and erotic daydreams. Both women come to a new awareness of the social meaning of mastectomy within heterosexual and same-sex contexts by the documentary's end; they also come to a place of recognition of the mother's personal and social value and the nature of their relationship.
This film tells the story of Alfred Kinsey (Liam Neeson), the scientist who famously changed his focus in mid-career from the study of gall wasps to the study of human sexuality and through his publications on male and female sexuality (1948, 1953) revolutionized the way we think and talk about sex. Kinsey entered adult life with the classic Boy Scout's view of sex that it was best not to think about it. (He collected a million gall wasps instead.) But under the influence of one of his students, Clara McMillen (Laura Linney), who later became his wife, and listening to the questions some students were asking about sex, he decided to teach a course at Indiana University on human sexuality. "Sexual morality needs to be reformed," he proclaims, and "science will show the way."
He begins doing statistical research on individual sexual behavior, training his interviewers to be open and neutral as they encounter a very wide variety of behaviors. He also encourages them to experiment sexually among themselves, and later even to participate in sexual encounters filmed for research purposes. Naturally, not everyone accepts this readily, and there are problems between Alfred and Clara, among the research assistants, and eventually between the whole project and Indiana University and the Rockefeller Foundation.
Rockefeller withdraws its support, complaining that Kinsey is preaching in public, and Clara tearfully complains that some social restraints are needed to keep people from hurting each other. The assistants struggle with the ties between sex, which is part of the experiment, and love, which is not. Kinsey continues striving, but with much reduced means. The film ends with video clips of interview subjects speaking strongly about the benefits that Kinsey's revolution has brought to them, one woman concluding: "You saved my life, sir!"
Summary:This large, wide-ranging anthology is subtitled Poems for Men. The editors consider 16 aspects of male life and experience, and present groups of poems illustrating each aspect. Each section is introduced by a few pages of commentary. Representative sections include Approach to Wildness, Father's Prayers for Sons and Daughters, War, I Know the Earth and I Am Sad, Making a Hole in Denial, Anger Hatred Outrage, Earthly Love, and Zaniness.
In three sections of remarkable narrative poems, Fraser reviews how his own and his family's lives are utterly changed by the birth of his youngest brother, Jonathan, who is profoundly disabled by spina bifida and has survived into adulthood--long beyond what doctors predicted. An introduction provides the context: the poems chronicle a hard journey from denial, shame, and anger to acceptance. As Fraser writes toward the end of the final, title poem: "We must learn to cherish chance to have one." But chance has dealt his brother, and so his family, a particularly hard blow.
The first section focuses primarily on his own remembered reactions and reflections--his guilt, his cluelessness--as a child and adolescent; the second on relationships with family and friends as an adult, all of them partly shaped and shaded by the ongoing suffering of his disabled brother; the third and longest, an exercise in empathy-with his mother and with Jonathan, neither of whose suffering, he realizes, is entirely imaginable to him. The poems are regular free verse, rich with allusion, emotional precision, and narrative detail.
The Bacteriologist has a visitor to his laboratory, a pale stranger who arrives with a letter of introduction from a good friend of the scientist. The scientist shows his visitor the cholera bacillus under a microscope and they talk about the disease. The visitor is particularly interested in a vial containing living bacteria, and the scientist describes the power of cholera, saying what a terrible epidemic could be caused if a tube such as the one he holds were to be opened into the water supply.
The scientist's wife calls him away for a moment; when the scientist returns, the visitor is ready to leave. As soon as the visitor has gone, however, the scientist realizes the vial of bacteria is missing, that the visitor must have stolen it. He runs out in a panic, sees the visitor's cab leaving, and hails another cab to give chase. The scientist's wife, horrified by his inappropriate dress and hurry, follows in a third cab, with her husband's shoes and coat and hat.
We shift to the point of view of the visitor in his cab. He has indeed stolen the vial. He is an Anarchist who plans to release the bacteria into London's water supply. His motivation is fame: he feels he has been neglected by the world, and now he will reveal his power and importance. In the speeding cab, however, he accidentally breaks the glass vial.
He decides to become a human vector. He swallows what is left in the vial, and stops the cab, realizing that he no longer needs to flee. When the scientist catches up and confronts him, the Anarchist gleefully announces what he has done. The scientist allows him to walk away, and tells his wife that the man has ingested the stolen bacteria.
There is a twist: the vial, it turns out, did not contain cholera, but a strange new microbe the Bacteriologist had been studying, the only known effect of which is to make the skin of the animals exposed to it turn bright blue. The Bacteriologist reluctantly puts on his coat and returns home with his wife, complaining that he will now have to culture the bacillus all over again.