Showing 421 - 430 of 521 annotations tagged with the keyword "Ordinary Life"
Summary:This is a collection of poems by members of an AIDS workshop run for Gay Men’s Health Crisis in New York by poet Rachel Hadas. The poetry is framed by an introductory essay by Hadas, "The Lights Must Never Go Out," and a long concluding chapter that includes Hadas’s reflections on the poetry collection, her own experiences with illness, and many of her own poems.
The story begins as an MRI technician assures Baily that "Contrary to popular opinion, . . . this is not a torture device." The test was ordered because her arm suddenly went numb and she suddenly lost most of her vision during algebra class. With no idea what's wrong, Baily speculates about the possibility of a brain tumor, about how disease will change her life, about early death. She is uncomfortable with her mother's cheery reassurances, which consist mostly of simple theories like the possibility that Baily was reacting to missing lunch, but wants them, nonetheless.
Since the pediatric wing is full, she is put in a room with an old woman for observation overnight. The nurse runs her through a series of highly irrelevant questions about her physical health from drug use to dentures. Then her mother is required to leave for the night. In the morning they take her for an EKG before her mother can get there; Baily returns to her room in a state of morbid conviction that she's dying, which is finally overturned when the doctor comes in to explain to her that she had a classic case of severe migraine.
Joseph and Celice, a married couple in their fifties, both zoologists, return one day to the coastal dunes where, thirty years before, they had first made love. There they are attacked and beaten to death by a robber. From this starting point, the novel traces three trajectories: their married life, from their meeting as graduate students working at this beach; the course of their last day, traced backwards, or undone, until they are back in bed, asleep, that morning; and the first week of their death until they are found and taken away by the police. The changes that take place as their bodies decay are meticulously described. At the end of the novel, nine days after their death, the grass has recovered and there is no sign they were ever there.
Daniel Coulombe (Lothaire Bluteau) is engaged by a Montreal priest to improve on the parish's tired passion play. He is quietly excited by the possibility and invites a group of old friends to join him in revitalizing the ancient tale. They will stage the performance outside by torchlight on the crest of Mount Royal with the lights of the vast city flickering below. The script is modern, visceral, and engages the audience. The actors all manage to improve their life situations if not their finances: a man gives up dubbing scripts for porno movies; a woman leaves an abusive partner to become the Magdalene.
At first, the priest is pleased by their efforts, but he looses confidence and credibility when Coulombe finds he sleeps with one of the women actors. The play is a huge success, but nameless clerical authorities are disturbed by the vibrant sexuality and the avant garde performance; in the absence of support from the priest, "they" revoke the right to perform.
The defiant troupe performs anyway, hoping the police will be sympathetic. A naked Coulombe is arrested off the cross in the midst of his crucifixion scene. A scuffle ensues and he suffers an accidental head injury. Taken by ambulance to a busy hospital, he is neglected, but recovers enough to sign himself out, only to collapse in a subway station. Attended by the two dismayed and disoriented women, he is again taken to hospital where he dies.
Mohammed (Mohsen Ramezani), an eight year old blind boy attending a special school in an Iranian city waits for his widowed father (Hossein Mahjub) to bring him home to his isolated, but idyllic Iranian village for summer recess. During several interminable hours of waiting outside the school, viewers come to recognize the boy’s sensitivity to his surroundings. Through sound and feel he is at one with nature. Remarkably, he is able to rescue a vulnerable baby bird and return it to the tree branch nest from where it has fallen.
Unfortunately, Mohammed’s father fails to exhibit this kind of care with his son. The tardy reunion is painful: rather than embracing the boy, the father requests that school officials keep the boy during the recess. When the request is refused by embarrassed faculty members who are sympathetic to the child’s family needs, father and son begin the long walk, then bus ride into the distant countryside.
In contrast, Mohammed receives a warm and loving welcome from his Granny (Salime Feizi), his sisters, and the neighboring children. Immediately, the children run with him into the meadows to explore and celebrate. Clearly, this is Mohammed’s nest.
Even though Mohammed’s abilities at the local school are superior to those of his classmates and even though he is able to function in normal play with his peers, the father focuses only on the boy’s removal from the family and the village so that he can find a new wife to care for him and his other children. The unprepared boy is taken abruptly by his father to a blind carpenter many miles away where he will serve as an apprentice. Although the carpenter is kind, Mohammed is devastated by the cruel separation from Granny and the children.
Unburdened, the father goes forth with plans for another marriage, but before the arranged ceremony occurs both the heartbroken Granny and Mohammed die. The bride-to-be and her family regard these losses as unhealthy portends. Marriage plans are canceled. Only then, does the father recognize his own blindness.
Whether he is bringing to life the farmers in Grant Wood's "American Gothic," or revealing the pain of losing his wife (The Lu Poems), John Stone's work always hits the mark. This collection revolves around themes as varied as music, family, the wonder and horror of being alive in the world, and Stone's own sleep disorder. There are few poems specifically about medicine: "Transplant," "While Watching His Own Electrocardiogram He Welcomes in the New Year," and "Coming Down from Prozac."
This poem describes the lifestyle of young rebels. They are "cool," having "left school," and enjoy themselves being bad. Although this gang is busy living life, they also realize that they "die soon."
A man walks through the countryside after a night of rain. The creatures around him are lively and refreshed. At first, he shares their joy, but his mood soon turns as he reflects that care and pain are the inevitable balance to the care-free life he has lead so far: "We poets in our youth begin in gladness; But thereof come in the end despondency and madness."
He comes upon an old man staring into a muddy pond. The man seems weighed down with care; he is so still he seems dead. He greets the man and asks what he is doing. The old man is a leech-gatherer, leeches being needed by eighteenth-century doctors. He wanders the moors, sleeping outside, and thus makes a steady living. The wanderer resolves not to give in to misery, but to think instead of the courage and firm mind of the leech gatherer.
Summary:A child recalls waltzing with his drunken father. His papa's breath stank of whiskey, his moves were clumsy and borderline abusive, and the son's love and fear caused him to cling to his father "like death."
The life cycle of a townspeople and of one ignored couple, lyrically rendered in nine short stanzas. To stunning effect, Cummings employs reversed word order, almost-but-not-quite-nonsense sentences, play on words, and repetition. We get the coming and going of the seasons; the leading of lives, circumscribed, sometimes small-minded, monotonous.
But there is also yearning and dreaming, marriage, children, joy and hope. It may take several readings to realize that woven into the description of the townsfolk is the tale of a man and a woman, "anyone" and "noone", ignored or even reviled by everyone else. Only "children guessed" that they were falling in love--that "anyone’s any was all to her . . . . " Time passes, they die, they are buried next to each other, they become part of the earth and of the cosmos, "all by all and deep by deep . . . Wish by spirit and if by yes."