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Legend and myth are anathema to the British critical mind, which prefers to deal with verifiable facts. By going back to primary sources - the original script, production memos, trade reports, advertising materials, contemporary reviews, as well as first-hand testimonies (which latter he treats with scepticism), David Robinson builds up a more prosaic, but convincing, picture of the conception and creaton of 'Caligari' (an appendix compares the original script with the finished film, allowing us to dismiss the main myth-disseminator, co-screenwriter Hans Janowitz), showing how subsequent legends were created for various self-interested reasons (e.g. as a calling-card for exiled screenwriters in World War II Hollywood).
'Caligari' is revealed as less the inspired breakthrough in Cinematic Art than a happy accident - the famously Expressionist sets were less a necessary visualisation of character subjectivity than a cynical attempt to cash in on the vogue for modern art and Grand Guignol. Wiene, derided in film history as a 'one-trick pony', is rehabilitated, as it the framing narrative once condemned as conformist. The study offers a fascinating history of film-making in the context of post-World War I Europe, the expectations of the public and the reactions of the press. He gives a precis of the wider Expressionist project, showing how 'Caligari' borrowed heavily from the art and theatre of its time (not just visually, but in acting technique), concluding that this style was 'bolted on' to a story that didn't really need it, rather than arising aesthetically out of it. 'Caligari' is no longer considered a great film, but it is important because people thought it was, encouraging film-makers and audiences to take more risks, paving the way for the genuine achievements of Expressionism (co-screenwriter Carl Meyer would write most of Murnau's great films).
This is all very interesting and a pleasure to read, but something is missing - the film itself. There is little analysis of 'Caligari' as a movie, why it can still exert a fascination for a sympathetic audience, what the various stylistsic choices actually mean or achieve. It's not enough to dismiss 'Caligari' as a ragbag of various accidents (so are most Hollywood 'classics') - it is still a film to be watched and understood, even if eventually dismissed.
Nevertheless, this book is a visual joy, full of crisp stills, sketches for sets, and, most pleasurably, various posters for the original exhibition run (including the lurid but mysterious one on the cover) which, I must confess, are more strikingly beautiful than anything in the actual film.
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To be an Anglican (or Episcopalian), one does not have to subscribe to any particular systematic theological framework. One does not have to practice a particular brand of liturgical style. One does not have to have an approved politico-theological viewpoint. One can be a conservative, liberal or moderate; one can be high church, low church, or broad; one can be charismatic, evangelical, or mainline traditional -- one can be any number of things in a rich diversity of choices, and the Book of Common Prayer can still be the book upon which spirituality and worship is centred.
Gerry Janzen, an Anglican professor at my seminary, said to me recently as we were lunching and having a fascinating and wide-ranging conversation (in a unique way that only Gerry Janzen is capable of doing) that he strives for that kind of memory and understanding that is so complete that one forgets what one has learned. He recounted to me his experience of working with his book on Job -- he had done a lot of research, development of ideas, writing, and organisation, and then set it aside for a time. When he picked up the topic later, he decided to begin by writing, and then go back to the research, other notes and writings he had done earlier. He was surprised to see, in comparing the work, that he had in fact duplicated much of the material -- he had internalised the information, incorporated it so well into his thinking and being, that it came forward without effort. It is this kind of relationship I feel I have developed with the Book of Common Prayer.
The First English Prayer Book
There are many versions and varieties of the BCP. It has been revised many times in the past several centuries (with varying degrees of support and controversy); it has been revised for local application by different national churches. A list of some of these, in addition to some commentaries, is provided at the conclusion of this article.
The tradition for all of these began with the first English Prayer Book, published by Thomas Cranmer in 1549.
'Based on medieval forms of worship, its language is both sublime and majestic. Later Prayer Books produced by the Anglican Communion are derived from it -- and in the eyes of many are inferior. All Christian denominations in England and America owe an incalculable debt to Cranmer's pioneering work.'
Robert Van de Weyer edited this version of The First English Prayer Book, a compact edition of the 1549 version, laid out in an easily readable and usable format -- the BCP is always meant to be used, and, as the word common indicates, as something done in community -- common to all the people. The BCP can be adapted and very useful for private devotions, but the first and main intent is to gather, sustain and strengthen people in community. Spellings have be regularised for a modern audience, and some minor grammatical changes have also been incorporated.
Van de Weyer has also incorporated a brief, six-page introduction, which is one of the better brief summaries of early prayer book development that I have come across. It addresses the politics and the theological issues in the various revisions with particular attention to the acceptance and usefulness of the Book of Common Prayer in its various forms, without getting too technical or too detailed as to become problematic for the casual reader to follow.
The structure of first English Prayer Book varies from later versions, but the seed of the later versions is contained herein. Beginning with Matins and Evensong, two regular daily services, it then proceeds to Holy Communion, as one of the central services of the church (the centrality of communion/eucharist has varied over time in Anglican history). Following these primary services are other special services: orders for Baptism, Confirmation, Matrimony, Visitation of the Sick, and Burial of the Dead. Concluding the book are The Litany, The Catechism, and the listing of collects, epistle and gospel readings throughout the year.
Being mindful of the situation of lack of clergy and questionable standards of practice in the churches, Cranmer developed this book with care. The only service that requires clergy is the Confirmation service; Holy Communion can be conducted and administered by laypersons with reserve sacrament. Cranmer distinguished in his terminology the words minister and priest, and the two should not be viewed as interchangeable. A priest is a minister, but a minister need not be a priest. This become part of the early development of the idea of all people being ministers to each other, which is also a concept that has varying acceptance and fulfillment in actual practice over the history of Anglicanism. ...
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Even if you're unfamiliar with artistic styles, you'll recognize many of the presentations because they're found in today's media: television, movies, online, art, and music. The influences come from the Beatles, Bubbleheads (think PowerPuff Girls and Super Mario Bros. video game), Japanese manga and anime (comics style like Sailor Moon), and artists like Dali and Mondrian. To experts, these are comprised of grunge, Gothic, transformer robot, duotone, geometrical, and pixelated styles.
The DVD has a collection of vector presentations, interactive art, linear storytelling sequences, and motion graphics, and movie clips. The Quick Check Reference card lists all of the projects and their codes to make it easier to find and view on the DVD.
The pages in the book indicate the creator and the title of the artwork, but it would've been nice if it also included the influence or style with a description to educate readers new to these styles. There are also a handful of interviews with the designers.
The back of the book lists all the contributors, the location of the work (page numbers for the book and chapter numbers for the DVD), contact and Web site information, designer's location, project description, development platform and software information, and other tidbits. Joshua Davis of Praystation, DesignerShock, and WDDG are some of the talents whose works appear in the compilation.
Admittedly, I don't have an artistic eye and could not begin to properly describe the kind of works found in anime. Students of design and designers will appreciate the journey through the virtual gallery.
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But dull. The authors writing style drags. They repeat themselves frequently, make little jokes that are too dry to carry their own weight, and use an annoying 'literary' technique of stating a premise and then adding "but that is not the way it happened". After 100 pages this wears on the reader.
Too bad! The material is unusually balanced, dispassionate and clear. A good introduction for a student considering a career in epidemiology - but hardly an enthralling night's read.
For _that_ I would recommend "Virus Hunter: Thirty Years of Battling Hot Viruses Around the World" by C. J. Peters or "The Coming Plague: Newly Emerging Diseases in a World Out of Balance" by Laurie Garrett.
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While the 16PF is given it's own regular section, the MCMI is relegated to the "Other Test-Response Patterns", along with the WAIS-R and other possibly informative instruments. Considering the popularity of the MCMI I feel it should have been given more attention in this text. To the authors credit though it does refer to the updated MCMI-III.
The "Treatment Options" sections are well discussed from the point of view of both standard intervention strategies, as well as new concepts and the authors own clinical experience. The authors personal interjections and comments are both lively and appropriate. These treatment options are outlined in general terms, and anyone looking for specific treatment plans will be disappointed. However, as a guide this book is a welcome reference in anyone's collection.
A real gem is Meyer's discussion of psychopharmacology, as well as sections looking at malingering, criminal responsibility, and violence potential. Although these sections are not detailed, they do outline current issues and suggest practical clinical practice.
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Most of the book seems to have been culled from interviews with Buddy Lansky, Meyer Lanksy's quadraplegic son who died shortly before publication. From that perspective most of Lansky's life involves his personal life including his fights with his first (insane) wife and his relationship with his second wife hated by all three children. There are anecdotes about his rebellious daughter Sandra, his emotionally crippled son Paul and his physically crippled son Buddy. In one of the anecdotes Paul's daughter, Myra Lansky, tries to contact him after 8 years of silence only to be told by Sandra to respect Paul's privacy. (like a father has a right to completely ignore and forget about his children). Another anecdote concerns the fact that Meyer blamed Buddy's wife for his financial troubles and Buddy told his wife "my dad thinks we should get a divorce" and on that alone, divorced her.
What comes out of this book is a miserable life of a guy who was a fighter all his life and didn't have enough business sense to go straight. All of his investments ultimately failed and his legal troubles ate up all of his money. He couldn't even emigrate to Israel when he rediscovered his Jewish roots.
While we are left with a sad portrait of Meyer Lansky's personal life there seems to be fairly light treatment of his professional life. Some of the gambling institutions are covered and there is a chapter on the Cuban connection but once we are in the last two decades it's all heart attacks and fights with the second wife. One feels slightly cheated even though the author makes a point to stress that Meyer Lansky was not as financial successful as the myths around him would have you believe ("bigger than U.S. Steel, $300 million, etc.) but he did somehow find the money to pay for that lawyer and those trips to Israel.
Toward the end this becomes a depressing grim book. The only point of gaiety is Meyer and all his friends sitting around tv watching a miniseries based on his exploits.
All in all this is an excellent gangster novel for anyone who wants a more truthful accounting of mob life in America. However, if these truths were discovered at the outset, the myth of Meyer Lansky would not have grown to the extent that books like this would need to be written. It's not as fun as the mythology, but then again that's the point.
If you want a mob book that buys into the conspiracy and mythology check out The Last Testament of Lucky Luciano.