Showing 281 - 290 of 398 annotations tagged with the keyword "Cross-Cultural Issues"
It is part of the interest of this film that it is not easily summarized. The present tense of the film is the final year of World War II, the setting a bomb-damaged villa in the hills north of Florence, the action four characters seeking shelter there and attempting to undo some of the damage of the war.
The title character (Ralph Fiennes), whose identity is a mystery at the beginning of the film, was badly burned all over his body when his plane crashed in the desert. He lies in a bed, morphine deadening his pain and loosening his memory, reminiscing about a love affair with Katherine Clifton (Kristin Scott Thomas) and his career in military intelligence as a desert expert
The young Canadian nurse Hana (Juliette Binoche), emotionally shut down as the result of her work in the war and the death of her lover, has refused to withdraw with her Red Cross unit and lovingly tends to the badly burned patient and develops an intimate relation with Kip (Naveen Andrews), a Sikh munitions expert who by day disarms unexploded mines and bombs. An American nicknamed Caravaggio (Willem Dafoe), a criminal who has been recruited by military intelligence, shows up and probes with increasing intensity into the mystery of the history and identity of the "English" patient, who he believes in some way responsible for the amputation of his thumbs by the Germans.
Much of the film consists of flashbacks through the point of view of the English patient, who it turns out is a Hungarian count, Laszlo Almasy, an explorer and geographer of the north African desert, who in his deep devotion to Katherine Clifton did in fact commit a treasonous act that indirectly led to Caravaggio's amputations. The film ends with Caravaggio finally forgiving the badly wounded Almasy, Hana granting Almasy's request of a peaceful death, and she herself leaving for Florence, where we expect she will meet Kip, who has just been reassigned there.
Joel Garcia (Eric Stoltz) is a young writer who loses the use of his legs after a climbing accident and faces medical, existential, romantic, sexual, institutional, and social challenges on the way to resuming what is left of his former life. Joel has to acknowledge his condition, decide (as a liberal and Hispanic) how to stand up against the bigoted bragging of his fellow patient the crude biker Bloss (William Forsythe), and, somehow, how to make the right moves with his girlfriend Anna (Helen Hunt), who is married and whose ambivalence about her relationship with Joel is compounded by his disability.
Joel and Bloss come together, toward the end, in an attempt to ease the suffering of a third patient, Raymond Hill (Wesley Snipes), a self-styled ladies' man who conceals the fact that his wife has just left him. The film was written and co-directed by Neal Jimenez, who, according to Roger Ebert, has experienced much of what his main character goes through.
Set in a future when genetic engineering allows many couples to arrange for perfected babies, Gattaca tells the story of one imperfect man's successful fight against the odds. Born "naturally" with several serious imperfections, Vincent (Ethan Hawke) nevertheless grows up dreaming only of being an astronaut. As a member of the genetic underclass, he is able to work only as a custodian at Gattaca, the future version of NASA.
Vincent's frustration drives him to engage a sort of identity broker who arranges for him to appear to change his physical identity with Jerome (Jude Law), a member of the elite who has been paralyzed in an accident. Through this complex deception Vincent finally succeeds in being selected as an astronaut for an upcoming mission to a moon of Saturn. A large part of this future thriller consists of Vincent's heroic attempts to continue to pass as Jerome through a series of genetic checks.
Will Hunting (Matt Damon) comes from Southie, a rough district of Boston, and works at night as a janitor at the prestigious Massachusetts Institute of Technology (MIT). Will writes on some math class blackboards when no one’s looking, and Professor Lambeau (Stellan Skarsgard) discovers that Will is a natural mathematical genius. Lambeau tries to bring Will out of his go-nowhere environment into the academic world where his talent will be appreciated.
Will half-agrees, but he still hangs out with his tough crowd in Southie (including Ben Affleck as Chuckie), and he winds up getting arrested after a fight. Lambeau keeps Will out of jail through an arrangement that includes his mentoring plus Will’s going for psychotherapy with Sean McGuire (Robin Williams). That course of psychotherapy is the core of the film.
Sean’s treatment of Will in therapy involves lots of risks, but through a combination of empathy, rule-giving, self-revelation, and provocation, Sean manages to bring Will to understand that the severe physical abuse he suffered as a child at the hands of his foster parents is not his fault, and that he really is a good person who has a lot to offer. (This can sound corny unless you are the one who is making the discovery.)
Sean gains some credibility with Will when he admits that he, too, had suffered abuse as a child. Will’s realization makes possible a much more positive self-image and a whole new vision of life. He decides to stop denying his talents and to recognize that he might be good enough after all for brilliant and charming (and independently wealthy) MIT student Skylar (Minnie Driver), who loves him, and whom he finally leaves Southie to follow as she heads west for graduate school.
Set in 19th-century Japan, the film’s action centers on the experience of the young doctor Yasumoto (Yuzo Kayama) in his work as an intern at a hospital-clinic for the poor run by the experienced and wise Dr. Kyojo Niide (Toshiro Mifune), nicknamed "Red Beard." Coming from a wealthy and influential family, and fresh from a Western-influenced medical education at Nagasaki, Yasumoto had believed he was on the path to become physician to the shogun (equivalent to a king).
He is initially insulted and deeply unhappy with conditions at the distinctly inglorious clinic. The poverty and suffering (and smell) of the clinic’s patients disgust him, and he tries his hardest to get fired. The mysterious Red Beard, however, is extremely patient, and simply waits. While he waits, we see Dr. Yasumoto slowly being converted as he is brought into close contact with the suffering in the lives of several patients.
Initially rebellious and emotionally unable to watch patients die or assist in surgery, Yasumoto gradually becomes a seasoned and enthusiastic member of the clinic’s medical team and announces that Red Beard is his idol. At the end, when Yasumoto is actually offered the position of physician to the shogun, he refuses, in order to continue his work at the clinic.
Primo Levi was imprisoned at the Auschwitz concentration camp in 1944. He survived the experience, probably in part because he was a trained chemist and as such, useful to the Nazis. Soon after the war ended, he wrote several books about his experience. The Drowned and the Saved, however, was written 40 years later and is the work of memory and reflection not only on the original events, but also on how the world has dealt with the Holocaust in the intervening years. Fundamental to his purpose is the fear that what happened once can happen (and in some respects, has happened) again.
Chapter 1, "The Memory of the Offense," dissects out the vagaries of memory, rejection of responsibility, denial of unacceptable trauma and out and out lying among those who were held to account by tribunals as well as among the victimized. Levi does not spare himself: "This very book is drenched in memory . . . it draws from a suspect source and must be protected against itself" (34). Even so, he insists, memory and the historical record are crucial to combating Nazi assumptions that their deeds would go unnoticed (they were destroying the evidence), or disbelieved.
In "The Gray Zone" (2) Levi challenges the tendency to over-simplify and gloss over unpleasant truths of the inmate hierarchy that inevitably developed in the camps, and that was exacerbated by the Nazi methodology of singling some out for special privileges. He outlines the coercive conditions that cause people to become so demoralized that they will harm each other just to survive. (And when they refused to collaborate, they were killed and immediately replaced.)
Chapter 3, " Shame," is, in my opinion, the most profound and moving section of the book. Levi begins it by discussing a phenomenon that occurred following liberation from the camps: many who had been incarcerated committed suicide or were profoundly depressed. This Levi attributes to shame and feelings of guilt. "Coming out of the darkness, one suffered because of the reacquired consciousness of having been diminished . . . Our moral yardstick had changed [while in the camps]" (75). Beyond that, there is the sense that "each one of us (but this time I say 'us' in a . . . universal sense) has usurped his neighbor's place and lived in his stead" (81-82).
In the concentration camp, says Levi, it was usually "the selfish, the violent, the insensitive, the collaborators of the 'gray zone,' the spies" who survived ["the saved"] while the others did not ["the drowned"] (82). Only the drowned could know the totality of the concentration camp experience, but they cannot testify; hence, the saved must do their best to render it. Since Levi was one of those saved, he is "in permanent search of a justification . . . " and although he feels compelled to bear witness, he does not consider doing so sufficient justification for having survived. In this chapter Levi also discusses why inmates did not commit suicide during their incarceration:" . . . suicide is an act of man and not of the animal . . . because of the constant imminence of death there was no time to concentrate on the idea of death" (76).
"Communicating" (4) deals with the emotional and practical consequences of not being able to understand the German commands of the captors, or the conversation of the mostly German speaking prisoners (Levi was Italian but spoke some German). Levi also describes the additional suffering of those who were cut off from all communication with friends and family. "Useless Violence" (5) gives examples of how the Nazis tormented their prisoners with "stupid and symbolic violence."
In "The Intellectual in Auschwitz" (6) Levi speculates about how and in what circumstances being educated or cultured was a help or hindrance to coping with the situation. In this chapter he considers also whether religious belief was useful or comforting, concluding that believers "better resisted the seduction of power [resisted collaborating]" (145) and were less prone to despair. Levi, however, was never a believer, although he admits to having almost prayed for help once, but caught himself because "one does not change the rules of the game at the end of the match, not when you were losing" (146).
Chapter 7, "Stereotypes," addresses those who question why many concentration camp inmates or ghetto inhabitants did not attempt to escape or rebel, and why many German Jews remained in Germany during Hitler's ascendance. As in all the other chapters of his book, Levi discusses the complexity of these situations. "Letters from Germans" summarizes his correspondence with Germans who read his earlier books. The book ends ("Conclusion") with the exhortation that "It happened, therefore it can happen again . . . " (199).
In this rich opening chapter of his work on the Nazi doctors, Lifton lays out the groundwork for answering the question of how German doctors became the agents of Hitler’s vision of the purified Aryan race, sterilizing involuntarily several hundred thousand citizens with a variety of mental and physical deficiencies. His answer, in brief: a romanticized genetics coupled with total political control.
Amazingly, the Nazi medical atrocities were carried out not against the opposition of Germany’s medical establishment, but with its approval. (Of course, there were individual dissenters, the more vocal of whom were removed from positions of authority or put to death). Nazi leaders worked hard to convert medical people to the official position. This was accomplished partly by force, but also partly by metaphor, as the normal language of medicine was used to hide the unethical nature of what doctors were being asked to do.
Individual patients were replaced by the racial term "Volk," meaning the (Aryan) people, and their rights were superceded by their doctors’ new duty to assure the health of this collective political idea. According to Nazi publicity, the Aryan race was in grave danger of "Volkstod," of dying out, because its genetic pool had been contaminated both by the transmission of inherited genetic defects and by the "foreign invasion" of Jews and their intermingling with members of the "superior" Aryan race.
To save their new patient, German doctors were expected to carry out the sterilizations, medical experiments, and, later, the euthanasia required by Nazi doctrine, which, in the words of one Nazi writer, declared that "misery can only be removed from the world by painless extermination of the miserable." Doctors were urged not to worry about ethical issues, because Nazi medicine was "nothing but applied biology."
In these ways, says Lifton, Hitler’s racial policies were ’medicalized’ and their evil made less obvious. Those who went along were billed as the "saviors of mankind," the "alert biological soldiers" whose actions would restore the purity of the Aryan race. Jewish doctors were not invited, of course, their research having been officially discredited in the mid-1930s, Lifton tells us, and their medical licenses revoked in 1939--in spite of the fact that they made up half the doctors in some large cities.
This is American writer Richard Wright's story of his life as a black child in the American South (Mississippi, Tennessee, and Arkansas) in the early decades of the 20th century. Black Boy opens with the disaster in which Richard at the age of four accidentally burns down his grandparents' house and is beaten nearly to death by his mother as punishment. The book ends with Richard's hopeful escape north to Chicago at the age of eighteen.
In between are years of heart-stopping survival stories, as Richard, an intelligent and willful child who tries to resist many of the demands of his strongly segregated environment, runs head-on into the hatred of racists and the deep poverty, hunger, and oppression that so often were the lot of the system's victims. (On the subject of hunger, one of the book's working titles was American Hunger, and Wright was chronically hungry all these years. He gets so used to extreme hunger that at one point late in the book after a short interlude with regular meals he is surprised to discover that he can suddenly read faster!)
Black Boy, originally published by Harper & Bros. in 1945, is only the first half of Wright's original manuscript. After production had begun on the complete manuscript, Wright accepted an offer from the Book-of -the-Month Club to make his book one of their selections if only the first half were published. The second half was first published in its entirety by Harper & Row as American Hunger in 1977. The 1993 edition titled Black Boy (American Hunger) brings both halves together for the first time. The second volume describes Wright's experiences in Chicago from 1926 to 1936, including his frustrating attempt to work with the Communist Party as a way of supporting unemployed workers during the Great Depression.
Summary:Simi Linton, a major voice in disability rights activism, has written the story of her journey from car accident "victim" to college professor, disability studies scholar, and political activist. Her memoir of personal experience is interwoven with the evolution of her thinking about disability as social construct and the development of the disability studies movement and political engagement.
The narrative voice (probably female) links the ancestral past of a Chickasaw heritage with the present and future, "remembering" a long, forced march to Oklahoma under military surveillance. The women sewed tear dresses "because settler cotton was torn" but the miserable circumstances generated tears "so they were called / by this other name, / for our weeping." She sees herself as the reason for their survival, and at the same time, her ancestors ". . . walk inside me." The poem is cleverly constructed to give a strong sense of the continuity of generations and of the impact of a people’s history on individual lives.