Showing 571 - 580 of 587 annotations tagged with the keyword "Individuality"
Summary:In this journal of her 66th year (one of several volumes of her widely-read journals) May Sarton reflects on the depression of losing a long, intimate friend to acute senility, on living with waves of loneliness in a life of chosen and beneficent solitude, and on a mastectomy which followed quickly upon diagnosis. She weaves together themes of friendship, especially friendship among women, mental and physical health, speculating on psychosomatic dimensions of illness, living with an aging body, and the ongoing issues of self-esteem that aging and solitary women confront in a particular way. Each of the 2-3 page entries is a complete and complex reflection, beautifully developed, and often pithy and poetic.
Laqueur writes about his experiences as a volunteer at the Home for Jewish Parents. The elderly he meets there have lived fantastically broad lives, many having fled from eastern Europe in front of the German armies of World Wars I and II. Laqueur explains how different their impressions of world events are from his.
He notes the variety of responses the residents have to their own aging process and that of others. Those who are still mobile and mentally alert avoid those who are not. Some residents cling to life and self-respect, others abandon it. Over all, Laqueur is reassured by his visits. If these people have made it this far through such a crazy century, certainly he, too, can go on.
A former ape presents his report to a meeting of the scientific Academy. Less than five years ago, he was captured in the jungles of West Africa. While on the ship returning to Europe, the ape came to the realization that there was no way out: "I was pinned down." Even if he should escape from his cage, he knew there would be no way to go home.
However, the ape developed a profound inward calm, thanks in part to the kindness of the ship's crew. His close observation of the crew and other humans allowed him to imitate them. In general, they were easy to imitate, although some of the viler human habits like drinking schnapps were more difficult to get used to. Finally, he realized that the only way to stay out of the zoo was to become human enough to perform as an ape-turned-human on the vaudeville stage. That's what he did.
Summary:The Lesbian Body has been called a lesbian Song of Songs. It is a sensual, image-rich picture of one (or, perhaps, many) lesbian affairs. The images are rich in anatomical detail, even employing medical language to describe the lover's body.
Summary:Old Doc Rivers is an old-time doctor who believes in prompt decisions and quick action. Although he is recognized as an alcoholic and drug abuser, the people in the community still hold him in high esteem and often turn to him for help when all else has failed. His story is told from the perspective of several people in his home town after his death.
This is a film story in which non-professional actors play themselves. It concerns six old women and their bus driver, a middle-aged woman (Michelle Sweeney), who, when their bus breaks down, are stranded in an isolated countryside. In the two days that follow, they find shelter in an abandoned and derelict house, conspire to find food, and learn about each other and themselves through personal disclosure and storytelling.
Before meeting any of the women, the audience hears their child-like chatter and laughter as they emerge from a deep fog cover into the sunshine. Clearly the women are old, but viewers soon regard them as sisters at recess giggling at the novelty of their unexpected adventure, happy to be in good company. When they reach a dilapidated and deserted house, it offers no amenities: no beds, no electricity, no water, no food. Each woman approaches the situation in a different way, but there is a buoyancy and resourcefulness about them in spite of some possible apprehensions concerning rescue and survival.
Any notion that this is a group of interchangeable old women is quickly dispelled. Separate stories unfold against spectacular scenery and humble shelter, as they try to fix the bus, catch fish with pantyhose, hunt for frogs, collect hay for mattresses, paint, laugh, sing, and sigh. In contrast to the current portrait, additional glimpses of the women are provided by superimposed photographic montages or snapshots of each character when she was younger.
One woman (Mary Meigs) is a lesbian, another a nun, another a survivor of stroke. Some are braver than others, and some have moments in their past that, when alluded to, are profoundly moving. One, we believe, is especially vulnerable and ready to die. Another, Cissy (Cissy Meddings), makes us laugh out loud; stooped and stroke-addled, she is full of life and silliness, while enduring the quiet pain of a partially explained isolation from her son and grandchildren, only the facial expression and eyes letting on. Catherine (Catherine Roche) the nun, who will make the long walk for eventual rescue, brings a serenity to the group, while a good-natured and extremely resourceful Mohawk elder (Alice Diabo) demonstrates both strength in the face of adversity and unhappiness in recollections of her marriage.
Their outer bodies belie the inner sense of being. Except for one woman who wears a wig to cover her thinning hair, none of the characters are concerned about their appearances. We may see them as old, but their actions and spirit suggest playfulness, creative energy, and wisdom. Their options may be gone or diminished, but they think of themselves as ongoing persons with much more to say and do.
Except to say that the women survive the ordeal, there are no resounding triumphs. Viewers, possibly the strangers referenced in the film’s title, gather with the good company of old women to learn about life and themselves, especially the vitality and worth of persons frequently isolated from mainstream society. For a brief time, a new society gathers and sifts experience for mutual benefit. We know about the darkness to follow and wonder what their lives will be when they are found, when this moment has passed.
Mrs. Turpin and her husband enter their doctor's waiting room and immediately Mrs. Turpin begins to assess the other patients present: a pleasant, well-dressed lady; a "white trash" woman and her mother and son; a fat adolescent with acne. She and the pleasant woman strike up a conversation about the importance of refinement and good disposition. They discuss, for example, how you have to be nice to "niggers" to get them to do any work. The "white trash" woman counterpoints with comments that indicate her ignorance and poor breeding.
Suddenly, the fat adolescent throws her book at Mrs. Turpin and tries to strangle her. The girl is subdued by the nurse and her mother and the doctor sends her by ambulance to the hospital, but before being taken away, she whispers to Mrs. Turpin, "Go back to hell where you belong, you old wart hog." At home, Mrs. Turpin confronts God. Was this experience a message from Him? She demands of God, "Who do you think you are?" As the sun sets, a "visionary light" comes over her and she has a vision in which the "niggers" and "white trash" march on the bridge to heaven ahead of good, respectable people like her.
Mr. Utterson is a London lawyer who is a friend of Dr. Jekyll. Jekyll gave up his regular practice to experiment with non-traditional medicine. Utterson is concerned because Jekyll has written a will that leaves all his money to his new partner Mr. Hyde. Utterson has heard bad things of Hyde and disliked him at first sight. The lawyer thinks his friend is being blackmailed.
One day, the lawyer is asked to identify the body of a murdered man, Sir Danvers Carew, one of Utterson’s clients. Hyde is suspected of the murder, but he has disappeared. Jekyll swears that he has not seen Hyde and has broken with him forever. The case remains unsolved and Jekyll becomes more sociable than he had been.
Suddenly, though, he locks himself into his laboratory, yelling to the servants through the door, directing them to gather chemicals for him. The servants recognize a change in his voice and think that their master has been murdered; another man has taken his place in the lab. They call Utterson who breaks down the door. On the floor lies Hyde, who has killed himself with poison. Sadly, Utterson assumes Hyde returned and killed Jekyll, but the doctor’s body is nowhere to be found.
He does find, however, a letter in which Jekyll explains his relationship to Hyde. Jekyll had sometimes indulged in debauches which, if discovered, could have ruined his reputation and of which he is ashamed. Pondering this split in his personality, he decides to find a way to separate his two beings. Jekyll creates a potion that releases his evil side, Mr. Hyde. Hyde is shorter and smaller than Jekyll, having not had as much exercise.
For a while Jekyll enjoys his two bodies; he can do whatever he likes without fear of discovery. His pleasure is stunted when Hyde kills Carew in a nonsensical fit, and he resolves never to take the potion again. Hyde is now strong, however, and emerges whether Jekyll will have him or not. Indeed, Jekyll must use the potion to be rid of him if only for a moment. Jekyll knows that it is only by killing his body that Hyde’s body, too, will die.
The title of this volume is taken from William Carlos Williams's Patterson, where the spray over the falls on the Patterson River "brings in the rumors of separate worlds." In the Introduction Coles evokes his friendship with Williams and Williams's vision as the stimulus for this poetry.
The first section consists of poems evoking incidents and people from the author's childhood. The second section includes a number of militant poems from Coles's 1960's work with black children in the South, and later poems dealing with Nicaragua and Northern Ireland. The final section, entitled "On the Day Jesus Christ Was Born," is a set of Christmas poems evoking various times and places in the poet's life.
Dunn's poem describes the choreography of married couples after an argument. The narrative voice considers how silence is imposed, then broken and how two people eventually come together after an unpleasant exchange of words. There are, according to the speaker, unspoken rules and rituals. First, a long silence permeates: after all, "whoever spoke first would lose something." In this household drama there is meaning to the clanging of dishes, sleeping arrangements, and accidental touching.
Eventually, one or the other is careless, spontaneously and shamelessly breaking the Yalta-like stalemate with an observation about something ordinary such as a "cardinal on the bird seeder." An accidental comment secures a truce, bringing the couple together in sex, a "knot untying itself."