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Artos is a young orphan in Sir Ector's castle, whose only playmates are the sons of Sir Ector, who often look down on him. One day, as he chases the dog Boadie into the woods, he comes across a cave that appears to have a massive dragon inside it. Though Artos is initially afraid, he befriends the ancient dragon. The dragon, in exchange for foodstuffs from the kitchen, will teach Artos wisdom.
The teachings that the dragon give Artos unconsciously change his outlook and his treatment of other people - even those below him. But after a strange incident in which the dragon temporarily vanishes, Artos discovers the truth about his friend.
Aside from the works of Gerald Morris, I don't think I've found a more likeable version of King Arthur than Artos. The lessons that he is taught are mild but creep into the mind and take root, transforming him effectively from a "bulky, unruly, illiterate boy" to a thoughtful and compassionate soul (he isn't perfect, but who is?)
The supporting cast is sparkling, from "Garlic" Meg the kitchen maid, ancient Druid wiseman Linn, and the cheerful smith who provides Artos with his first sword. The writing style is admittedly a bit bare at times, but not so much that it is difficult to read. The dialogue and visualization of the final chapter are perhaps the best part, almost mystical.
A small note to those reading this book for the first time: Read carefully what the supporting characters say, and you might just guess ahead of time what is up with the dragon.
A magical tale without real magic, this is an enjoyable tale for lovers of a darn good story and a must-see for Arthuriana nuts!
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Unless teachers and parents plan for the social as well as the physical and academic integration of students with disabilities, the concept of inclusion in regular education classes will not work. Students with disabilities will be rejected, teased, and ignored.
"Everybody Belongs" is a sensitively written, practical book for making inclusion work. Shapiro's ideas are based on years of experience and a detailed, insightful understanding of the relevant research and the history of disabilities. It is also based on a keen understanding of schools, teachers, and children.
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Varnay's story, told calmly but with frequent flashes of wit, begins with the tale of how her parents, both opera singers, met, married, and made their careers in Europe before coming to the U.S. and settling in New York. Young Violet Varnay, as she was dubbed by a teacher who could not cope with her Hungarian name Ibolyka (little violet), worked as a secretary, waited in the Met standing room line and quietly prepared herself for an operatic career. She prepared so well with her coach and eventual husband, Hermann Weigert, in fact, that her resume was met with astonished laughter at her eventual Met audition. The powers that be were quickly won over upon actually hearing her, and her stage career began at the Met in 1941 as a last-minute replacement for Lotte Lehmann in Die Walkure. Before retiring in the late 90s, after a career spanning more than five decades, her voice and dramatic presence would take her to Bayreuth and all of the great opera houses of the world.
It is of course difficult to say how much of the structure of the book stems from the singer herself, and how much from her co-author, Donald Arthur; but one of the attractions of this memoir is the skillful mix of narrative, anecdote and self-analysis of Varnay's numerous roles. She draws portraits of her husband, family and colleagues that leap vividly from the page, without ever descending to mere bitchiness, though she does allow herself some jabs at Herbert von Karajan and Rudolf Bing. The ultimate impression is of a strong, self-aware but not overweeningly arrogant personality--someone one would like to meet and talk to in person. One is touched by her inexhaustible eagerness to perform, and her capacity for discovering insights into roles usually dismissed as worthy only of comprimaria singers. She is also not above laughing at herself, and includes some amusingly informal photographs. Highly recommended.
She also pays the reader the compliment of assuming that if we are interested in her and her career, we will be interested in her roles, some of her reseach on the roles and why she feels the way she does about the characters she played on stage. That is not to suggest for one minute that she gets bogged down in endless tedious details. Far from it! For all of the wonderful digging into her roles, there is also always a delightful quip to go along with it. The humor is there, the talk about colleagues, but it is a refreshing departure from the usual "And then I sang in Vienna and they loved me, and then I went to Berlin and they loved me even more" story. This is obviously the very real story of a singer whose life was the theater.
What stays with me, long after finishing the book, is the enormous amount of work and unrelenting dedication Varnay put into her honeing of both her voice and her dramatic instincts. It took constant hard work, but it was a labor of love--and that love shines through on every page here. The book is the perfect companion to the live performance CDs of Varnay in her prime that are now available. And the world is a better place for having both.
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However, considering that this is the Second Edition of this book, one would think that they would have addressed the errors in the programs. It is as if no one bothered to compile these programs after they were written.
For example, in Example 2.9 on pages 53 and 54, line 20 states:
"JOptionPane.showMessageDialog("The result is " + result);"
when it should be:
"JOptionPane.showMessageDialog(null,"The result is " + result);"
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The conclusion of this book is that given the choice between Jesus as myth and the historical Jesus, the right path for religion as religion is to choose Jesus as myth. If all we have is the historical Jesus of liberal Protestantism, then we no longer have religion, just mundane morality divested of both myth and the supernatural. But if we retain Jesus as myth, then we retain the religious redemption that is possible. He asserts that the Catholic Church could become legitimate by abandoning the historical Jesus and emphasizing the mythic Jesus as redeemer. Despite his elevation of redemption as the true essence of religion, Drews does not define redemption. (I'd define redemption as reconciliation between the self as moral agent and that from which it emanates.) Drews does not explicitly define this reconciliation and explain specifically how the Jesus myth assists this reconciliation.
He explains a main motive for creating the assertion of the historical Jesus. The early Jewish Christian leaders used a strategy of trying to limit authority to themselves and shut out competitors such as Paul and his Gentile/mythic Christianity by creating historical requirements that would serve to exclude others and restrict authority to themselves. Drews shows that this is the same strategy the Church fathers used: assert that the only spiritual authority is that of the person who spent time with the historical Jesus. If Jesus is allowed to be purely mythic, religious authority is potentially spread evenly among all people, but if Jesus is historical as well as mythic, the profitable and advantageous possibility of excluding other authorities arises.
Drews emphasizes the sacred meal as central to early Christian worship and compares it to the central role of soma (= "body") in Vedic religion, thus this book is useful for the entheogenic theory of religion.