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Having been stationed in the Philippines and traveled to Battan and Corrigidor it brought the meaning of those visits a little sharper in focus.
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Describing the James Island Creek he played in as boy, Mr Bresee writes: "The tide was far out and we stood still for a few moments trying to see everything at once. To have this shoreline for a playground was almost unbelievable. This living, warm thing before us and a stream of moving water! The sloping plane of mud, popping in the hot sun; the black surface skimming with fiddler crabs that vanished like raindrops when we approached."
Those fiddler crabs vanished then -- but they are here, now, caught for us in the fragile but enduring net of langauge.--Andrew Harvey
From The Library Journal-- "Often humorous and even bittersweet, the book is a poignant reflection of the Southern customs, family life, school and race relations."
From the Cleveland Plain Dealer -- "Bresee's prose is cadanced and flowing...a moving look back at his formative years in an alien place."
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At the start of the book, William C. Welch and Greg Grant tell us that "gardening is one of the oldest, and richest, of our Southern folk arts."
The authors divide the book into two sections. The first section refreshingly explores French, German, Spanish, Native American, and African-American contributions to Southern gardening.
The Spanish, for instance, intensely developed and utilized small garden spaces, while African-Americans used brightly-colored flowers in the front yard as a sign of welcome.
This section also has a commendable essay on historic garden restoration in the South.
The second section addresses the plants "our ancestors used to build and enrich their gardens."
There are nearly 200 full-color photographs here, along with dozens of rare vintage engravings. While some of the pictures are a bit small, they are still informative.
Southern gardeners and historians will particularly enjoy this fine volume.
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The book also devotes a chapter to parts of previous drafts that included many scenes that were never filmed, mostly due to production costs, as well as notes and commentary about them. The most notable almost-scene is the time machine room, where the resistance sends Reese to 1984, and the second Terminator to 1994. Another abandoned moment is the T-1000 wreaking havoc at the Salceda camp (the trailer-park/junkyard-looking place in the desert) following the departure of the three heroes. This scene would've shown more T-1000 morphs and 'gags'. Like the photos that correspond with the final script, the storyboards of these lost moments are shown along with the script to give you an idea of what each scene would've looked like.
I found the most interesting part to be the introduction by co-writer/co-producer/director James Cameron. He talks about the grind of completing T2 in just a year, and probably his most profound revelation about himself: that writing the script is his least-favorite part of movie production. I found this little revelation to be rather ironic, because I always felt that his scriptwriting ability is his strongest suit. Well, maybe not with 'Titanic', but that's me.
Sadly, just about all of the stuff discussed in this trade paperback, and then some, has been incorporated into the Special Features disc of the Ultimate Edition DVD. If you've already entered the digital age of movie technology, this book is pretty much just a relic of the pre-DVD era.
'Late!
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The book starts off describing how "New Warriors" (men with a "warrior" mentality in Post-Vietnam America) see and treat women/children/family, how they are effected by consumer culture of war/paramiltary books and movies, view guns.. paintball.
Presidents Nixon, Reagan, and Bush, along with Ollie North, Rambo, Charles Bronson, Chuck Norris all embrace or help create the New War. Mass murderers, assassins, and mercenaries are influenced by it as well.
I'd like to see Gibson tackle the topic again. 5 years later, we've got an enormous computer/video game warrior culture, where hundreds of thousands of young men spend hours each day blasting each other to bits on the Internet.
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Alan Taylor's WILLIAM COOPER'S TOWN: POWER AND PERSUASION ON THE FRONTIER OF THE EARLY AMERICAN REPUBLIC is an outstanding biography of an archetypical American character, an extraordinary social history of life and politics on the late eighteenth-century frontier and a brilliant exercise in literary analysis.
This is a wonderful read. Taylor's lively prose, compelling narrative and original, fresh story sustained my interest from cover to cover. I never would have imagined such a dull title could cover such a marvelous book. WILLIAM COOPER'S TOWN certainly deserves the Pulitzer Prize it was awarded.
Taylor not only describes William Cooper's rise from rags to riches and even more meteoric fall but analyzes Cooper's political odyssey in America's frontier democratic workshop.
"As an ambitious man of great wealth but flawed gentility, Cooper became caught up in the great contest of postrevolutionary politics: whether power should belong to traditional gentlemen who styled themselves 'Fathers of the People' or to cruder democrats who acted out the new role of 'Friends of the People.'"
Taylor argues "Cooper faced a fundamental decision as he ventured into New York's contentious politics. Would he affiliate with the governor and the revolutionary politics of democratic assertion? Or would he endorse the traditional elitism championed by...Hamilton." "Brawny, ill educated, blunt spoken, and newly enriched," writes Taylor, "Cooper had more in common with George Clinton than with his aristocratic rivals." "For a rough-hewn, new man like Cooper, the democratic politics practiced by Clinton certainly offered an easier path to power. Yet, like Hamilton, Cooper wanted to escape his origins by winning acceptance into the genteel social circles where Clinton was anathema." Taylor concludes "Cooper's origins pulled him in one political direction, his longing in another."
James Fenimore Cooper's third novel, THE PIONEERS, is an ambivalent, fictionalized examination of his father's failure to measure up to the genteel stardards William Cooper set for himself and that his son James internalized. The father's longing became the son's demand.
Taylor analyzes the father-son relationship, strained by Williams decline before ever fully measuring up to the stardards he had set, and the son's fictionalized account of this relationship.
James Fenimore Cooper spent most of his adult life seeking the "natural aristocrat" his father wanted to be and compensating for his father's shortcomings. It is ironic that the person James Fenimore Cooper found to be the embodiment of the "natural aristocrat" his father had longed to be and that he had created in THE CRATER and his most famous character, Natty Bumppo, was the quintessential "Friend of the People"--Andrew Jackson.
I enjoyed this book immensely and give it my strongest recommendation!
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I think this book will especially be of interest to practitioners of the "new Buddhism" who want to learn more about our history and our fellow practitioners. It could also be used as a text in a college course on Buddhism or on American religion. (If you want to learn about all the major forms of Buddhism in the U.S., I would recommend Richard Hughes Seager's "Buddhism in America," which includes chapters on Jodo Shinshu and Soka Gakkai as well as Zen, Tibetan, and Theravada Buddhism.)
After an introductory chapter, Chs. 2 and 3 provide an excellent overview of the history of Buddhism in Asia and in the West, including the main schools, practices, and teachings. Coleman does an impressive job of covering the important points in a small space while also keeping it interesting. Ch. 4 discusses in detail the practices and beliefs of Zen, Tibetan, and Vipassana Buddhism and their similarities and differences. Ch. 5, "Sex, Power, and Conflict," explores issues of gender, sexual passion, and homosexuality in the history of Buddhism and in the new Buddhism and examines the scandals revolving around sex and power in Buddhist centers in the 1980s. Ch. 6 includes a look at the demographics of the new Buddhism. (I hadn't realized just how well educated and how liberal we are. Of Coleman's sample of 359 members of seven Buddhist centers, 83% were college graduates, and 51% had advanced degrees; 60% were Democrats, only 2.6% Republicans, and 9.9% Greens.) Ch. 6 also describes the typical path that Westerners follow into Buddhism and considers reasons for Buddhism's growing popularity. And Ch. 7 briefly considers the future of Buddhism in the West.
It is important to understand the scope of Professor Coleman's study and his manner of investigation. His study of Buddhism in America is limited to those groups in which Americans have attempted to establish their own Buddhist communities based upon their understanding of the three Buddhist traditions that have become most common in the United States: Zen, Tibetan, and Vipassana (Theravada). The focus of American Buddhism, unlike some of its Asian counterparts is on meditation rather than on devotional ritual. The study thus excludes ethinc Buddhism, which consists predominantly of recent immigrants from Asia (although many Westerners also attend these predominantly immigrant sanghas), and forms of Buddhism such as Pure Land and Soka Gakki which do not emphasize meditiation and which appeal to a somewhat different group of Western practitioners. After so defining the scope of his study, Professor Coleman explains that he has conducted his investigation by means of an extensive survey (reprinted in the book), by reading the available literature, and by interviews.
The book gives a brief history of Buddhism in the United States beginning in the late Nineteenth Century. Some of this ground was covered in Rick Fields's book "How the Swans Came to the Lake." This is followed by one of the clearest brief summaries I have read of the history of Asian Buddhism and of the multiplicity of schools and traditions that confront the American beginning a study of Buddhism.
The book then proceeds to discuss practice and beliefs at several prominent sanghas in the United States representing each of the Zen, Tibetan and Vipassana traditions. Coleman obviously understands his material from the inside, as well as from academic research, and he conveys it well.
There is a great deal in the book on the difficulties that Western Buddhism has encountered, many of which are of its own making in the establishment of a new religious approach in the United States. He describes the conflicts and scandals involving sex and power that plagued much of the American Buddhist community in the 1980s. He offers his views on the source of these embarrassments as well as opinions on how they may be avoided as Buddhism may continue to develop in our country.
Beyond the factual analysis, the best portions of the book are those in the beginning chapter and in the concluding chapters in which Coleman analyses the appeal of Buddhism to the educated, upper-middle class, politically left of center, and generally caucasian individuals that tend to be predominant in the Buddhist movements under consideration. He offers a multi-level analysis based upon the withering of old class distinctions resulting from democracy, the industrial revolution, and post-modernism. These developments have tended to result in a secularization of society and in an attempt by individuals to attempt to construct an identity, or sense of self for themselves. It is when a person comes to the view that in searching for selfhood, he or she is acting in a misdirected way that the person may be ready to learn from Buddhism which teaches, as Coleman rightly points out, the absence of a self and identifies the belief in a fixed self as the source of suffering and error.
Coleman recognizes the difficulties in the Buddhist transplant to the West, ranging from the problems with new ideas to more mundane matters such as finding the time to meditiate and go on retreat in the face of demanding work lives and family commitments. He does see Buddhism as having something to teach the West and cautiously predicts a continued growth of a distinctly American form of Buddhism.
This is a good, thoughtful discussion of Western Buddhism that can be read with benefit by those new to the subject and by those who have been involved with Buddhism for many years.
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Give this book a try - I can't wait for his next effort.
As a recaptured prisoner, Berry and his two comrades somehow survive the war, as the usual penalty for escape is execution. They were sent to the maximum security prison in Manila for "special prisoners", and many prisoners stopped here only long enough to be sentenced and shot. Berry, who was a fledgling lawyer before enlisting in the Navy, saw these skills save his life and the lives of his friends when being sentenced, not so much his arguments, of course, but rather how he shaped it to fit his audience (A Japanese tribunal)
This book does not take long to read, but it is an interesting tale, and well worth the time invested. But, if you want greater scope and detail of Americans in Japanese captivity, read "Prisoners of the Japanese" by Gavan Daws, an extremely informative and well-written look at the horrors these men had to endure daily.