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I intitially borrowed this book while looking for reference images for a video project. It became obvious to me in a very short time that I would HAVE to purchase this book. Even though I am a professional photographer and filmmaker, there are very few photography books I am willing to spend my money on. There are many I like but few I wish to own. This book, like all of the photo books I've purchased, moved me in a powerful way. These are beautifully executed, intimate black and white portraits. Most of the photographs are spontaneous and shot during recording rehearsals. Several of the images graced the covers and sleeves of the records produced by the jazz record label, Blue Note.
Francis Wolff was not just Blue Note's primary photographer (and quite talented), he was also the label's co-founder. His already skillful eye was that much more in tune (no pun intended) with his subjects and sensitive to the working environment. He was able to capture subtle moments few likely could. Most images are illuminated by a single light source, spotlighting the artists and capturing them in moments of thought, exhilaration, playfulness and intensity.
Seeing greats like Wayne Shorter, John Coltrane, Dexter Gordon, Sonny Rollins, a young Herbie Hancock and Hank Mobley in these intimate moments early in their careers is powerful. The design is outstanding and the printing if these photographs is impressive. This is a must have book for the music lover, photographer, or photography lover. If you don't fit into one of the above catagories, don't sweat it. You will love this book simply because it is beautiful.
Y estos chistes son EXCELENTES !
Si los oyes decir barbaridades, POR LO MENOS, RIETE DE ELLOS !
Es una DULCE Y ALEGRE VENGANZA !
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Dr Jacques COULARDEAU, University of Perpignan
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Reviews:
"In this exciting new book, Frederick Luis Aldama has done an outstanding job of remapping 'magical realism"--Werner Sollors, Henry B. and Anne M. Cabot Professor of English Literature and Professor of Afro-American Studies, Harvard University.
"Frederick Luis Aldama offers a vigorous revisionary perspective on postcolonial literature and, more specifically, on the much discussed phenomenon of magicorealism. He has a commanding knowledge of postcolonial theory, and he performs a welcome critical task in demonstrating how it tends to confuse the confines of the academy with the contours of the real world, textuality with ontology. Aldama himself is a political critic, but he sanely argues that the arena of any serious politics is the world of living people and not a text"--Robert Alter, Professor of Comparative Literature, University of California at Berkeley and author of Canon and Creativity.
"Providing a lucid and cogent critique of the tendency in contemporary criticism to ontologize "magical realism," a tendency that implicitly articulates a relatively simple mimetic relationship between "magical realism" and various postcolonial cultures, Frederick Aldama instead posits a theory of what he calls "rebellious mimetics" that introduces a complex aesthetic and political mediation in that relationship. In doing so, he weaves together a series of excellent analyses of novels and films by authors and artists as diverse as Salman Rushdie, Ana Castillio, Oscar Zeta Acosta, Julie Dash, and Hanif Kureishi. This is a very significant contribution to the study of this genre"--Abdul R. JanMohamed, Professor of English, University of California, Berkeley.
"In this insightful and forceful study of magical realism, Aldama successfully argues that a true postethnic and postcolonial criticism should not (con)fuse the world with the text. His commentaries on Castillo, Dash, Kureishi, Acosta, and Rushdie force the readers to see these artists' magicorealist works in a new light, thus revealing all of their splendid and contradictory complexities. Aldama's book is a must for anyone who wishes to understand the intricacies of magical realism and the vitality of this genre in contemporary European postcolonial and ethnic American literature and scholarship"--Emilio Bejel, Professor of Spanish American Literature, University of Colorado at Boulder and author of Gay Cuban Nation.
"Through a study of the playful narrative techniques of writers and film-makers such as Dash, Garcia Marquez, Rushdie and Kureishi, Frederick Luis Aldama offers a powerful critique of those who view magical realism as either a means toward postcolonial resistance or as a depiction of some exotic real world. Proposing a "postethnic" approach, Aldama argues convincingly that a reader's or viewer's understanding of the aesthetic dimensions of what he calls "magicorealism" can lead to greater political understanding than older, more ideologically oriented interpretations"--Herbert Lindenberger, Avalon Professor of Humanities, Emeritus, Stanford University.
"It is rare that we come across a truly great book, one in which fierce intelligence asserts itself in pages that truly matter. Such a book assigns us the task of reordering what we have taken as true on the promise of an understanding more profound. In such a book, we are guided by extraordinary vision, by an author with keen insight. In the rarest of occasions, we read words that are wise, words that make broad connection and interrogate a range of thought that afterwards we deem necessary. Postethnic Narrative Criticism is such a book; Frederick Aldama is such an author"--Alfred Arteaga, Associate Professor of Ethnic Studies, University of California, Berkeley.
This work offers a highly valuable rethinking of magical realism, one that assesses previous work in new ways, one that extends the historical reach of arguments about magical realism, and one that brings a new level of sophistication to arguments about it"--Carl Guitierrez-Jones, Professor and Chair, University of California, Santa Barbara.
This is a must read for any reader interested in moving away from studies--poststructrualist or otherwise--that lead to dead ends.
It is a must read for readers tired of jargon and fundamental misconceptions of what novels and films can do in the world at large.
As a result of my own time spent with this text I have walked away with a greater understanding of how narrative techniques inform textual spaces of those who are often placeless, and how this (dis)location functions both inside and out of the academy.
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Wilde wrote "Salome" in French in 1893 for the famous actress Sarah Bernhardt. The play was performed once in Paris in 1904, and today is much better known as the libretto for Richard Strauss' operetta. In large part Wilde ignores the idea that Heroidas is the prime mover behind John death, focusing instead on the eroticism of Salome's passions for the Baptist. In this version of the story, John rejects the princess who then dances the infamous Dance of the Seven Veils for Herod to achieve her revenge. Of course, fans of Wilde, or at least those who know the highlights of his life's story, will recognize the name of Lord Alfred Douglass, the translator of the play into English. However, whatever the merits of the play, the chief attraction of this volume remains the illustrations.
Aubrey Beardsley was an important artist in the Esoteric Art movement of the "fin du siecle" (end of the 19th-century). A close friend of Oscar Wilde, he did both the illustrations and stage designs for Wilde's play "Salome." Obviously Beardsley represents the "Art Nouveau" school, but he also showed an affinity with the Symbolists and Pre-Raphaelite schools as well, all of which explored the rich symbolism of Judeo-Christian and pre-Judeo-Christian Pagan mythos. In this context the story of Salome is ideal. However, Beardsley remains the most controversial artist of the Art Nouveau era, renowned for his dark and perverse images and the grotesque erotic themes which he explored in his later work. Beardsley was not interested in creation any illusion of reality, but like the Eastern artists he studied, was concerned with making a beautiful design within a given space. His work on "Salome" is considered some of his finest examples of decadent erotica. This volume has 20 such illustrations, including those originally suppressed when the book was first published in 1905.
As for Iokanaan (the exotic Hebrew name given to John the Baptist), he is arrogant, vicious, and cold, and his emotional brutality toward Salome makes him literally impossible to like--an interesting portrayal of this so-called "Holy Man" and a reminder that John the Baptist was not a Christian, but an old-fashioned, "law of Moses", stone-casting Hebrew of the time.
Still, above and beyond the characters is the trademark beauty of Wilde's word-play, which in my opinion has never quite equaled this anywhere else. From the ironic wit of Herodias ("There are others who look too much at her"), to the sappy, empty-headed, yet still beautiful pomposity of Herod, to the pitiable misery of Narraboth, a young Syrian guard who loves Salome, to the religious rants and prophecies of Iokanaan (mostly re-written Bible verses), every word of the play is a treasure.
However, none of these things can equal Salome's adoring eloquence when describing Iokanaan's beauty. Every word of that speech is a treasure. The fact that she loves him is, in fact, the only thing that makes Iokanaan likeable to any degree. This play proves that Oscar Wilde can actually write serious literature as well as or better than he can write witty banter.
Of all the stage plays I have ever had the privilege of experiencing, this one is by far the most dear to me. You haven't lived until you have at least read it. Get this manuscript; it is the most precious you will ever buy.