Golden City Research Articles

Arnold Wesker'in Dünyası ve Son Oyunlarından İki Örnek Boylam ve İnkâr Arnold Wesker's World and Two Examples From His Last Plays Longitude and Denial

Arnold Wesker, the writer of Longitude and Denial, belongs to the postwar English writers generation. Wesker, doing the philosophy of drama with his ideas about theatre, and with his independent and original tendency, is one of the prolific writers of English Drama feeding it with their works today. Wesker reflects his childhood and youth years, passed happily but with troubles, politic and concerning life experiences on his plays such as; The Wesker Trilogy (Chicken Soup With Barley, Roots, I’m Talking About Jerusalem), Chips With Everything, The Kitchen, The Nottingham Captain, The Four Seasons, Their Very Own And Golden City, The Old Ones, The Friends, The Journalists, Shylock, Love Letters On Blue Paper, Caritas, One Woman Plays, What happened To Betty Lemon, and Annie Wobler. Longitude and Denial are his last plays In his play Longitude, dramatized from Sobel’s book in 2002,Wesker tells the long, determined and brave struggle of John Harrison, a practical minded carpenter, tuner of bells, expert of clocks, against the status-quoits and conservative Board of Longitude. In his play Denial, he tells the tragedy of Jenny’s family and Jenny, who is forced to believe the lie that she was raped by her father, with the inciting methods of Valerie, who is a social worker turned therapist and believes False Memory Syndrome. Both of these two plays are compatible with actual and universal, giving rich possibility to theatrical creativity, and with their deep thoughts that full of hypothesis’.

The Figure of Jerusalem: Jacques Derrida's Specters of Marx

beautiful golden city is the heart and soul of the Jewish people. You cannot live without a heart and soul. If you want one simple word to symbolize all of Jewish history, that word would be --Teddy Kolleck, Israeli Mayor of Jerusalem in 1977 intifadah is Palestinian self-determination, and is not a of speech. --Edward W. Said, The Politics of Dispossession In this essay, I explore Jacques Derrida's evocation of the Jerusalem by contrasting Jewish and Christian approaches to allegorical interpretation, and by closely examining Fredric Jameson's suggestion that Specters of Marx advocates a figurative exegesis or an inherently didactic hermeneutics. The claims of Marxist critics like Antonio Negri and Pierre Macherey that Derrida relies upon a disguised ontological interpretive system are rejected insofar as they imply the impossibility of non-European belief systems. (1) I argue that such readings of Derrida tend to activate the Shylock Complex, or the violent conversion of the Jew to logocentric modes of interpretation. Deconstruction does not therefore offer us yet another footnote to Plato, or a new way of practicing Western philosophy, but a potentially liberating alternative to dominant Western modes of theorizing the real. However, in describing the war for the appropriation of Jerusalem, Derrida subordinates &construction to serve the interests of specific politics that are far from neutral. He does this by authorizing a hypostasis of the Jerusalem in the pages of Specters of Marx (but also at the Whither Marxism? conference in Riverside, California) at the expense of actual Palestinian peoples and the historical city of M-Quds, the Arabic name for Jerusalem. The Jerusalem is universalized rather than identified as a strictly Zionist obsession. The inherently didactic nature of this allegorical maneuver is further strengthened by Derrida's assumption of a homiletic and pedagogical posture at the Whither Marxism? conference, where he offers to lead disoriented Marxists into the future, provided that they accept his unalterable condition of re-politicization: namely, that the Marxist theory of ideology be rewritten as a variety of messianic eschatology, or Abrahamic religion. Derrida seeks to convert Marx into a thinker of technics, or a deconstructionist avant le lettre. Specters of Marx is haunted by an evangelical spirit, by Derrida's desire to transform Marxism into an imperfect version of deconstruction. Even Francis Fukuyama, a Platonic-Hegelian Liberal, is recast as a thinker of technics, albeit an immature and childish one. Derrida imagines that his Marxist student-readers are also in need of his benign pedagogical assistance. Specters of Marx is therefore offered to the incompetent reader as a lesson in Middle Eastern politics. To this end, the of Elsinore and the medieval kingdom of Denmark from Shakespeare's Hamlet are set before the reader to elicit a judgment about the modern capital of Jerusalem and the rotten State of Israel. I urge the reader to decline Derrida's charitable gift, as well as his sermonic lesson about the Jerusalem and the mortified remains of the messianic. This rejection will almost always be necessary for Christian and Muslim readers of Derrida because his allegedly universal concept of messianicity promotes a Jewish concept of the Messiah as a structure of expectation rather than absolute or even historical event. In Specters of Marx, Jacques Derrida will agree with Max Stirner that [the Christian God] Jesus is at once the greatest and fine most 'incomprehensible of ghosts,' a kind of horrible being [... who] introduced great distress into (144). It may well be, however, that there is no ghost in more recent global history that has brought greater distress to human life everywhere, but especially to Levantine peoples in the Middle East, than the ghostly that continues to haunt the dreams of Zionists throughout the world: the symptomatic figure of a Holy City built upon the ruins of Palestinian Al-Quds (or Arab Jerusalem) and countless Arab lives. …

The Use of Dialect in African-American Spirituals, Popular Songs, and Folk Songs

The presence of vocal works that use dialect in African-American culture has been a controversial and difficult area of inquiry for those investigating the phenomenon. Dialect songs were first heard in the minstrel shows that toured the United States and Europe before the Civil War (Mahar 1999). They continued to be performed after the war as well, although not as frequently by professional troupes. Textually, many minstrel songs presented derogatory caricatures of African-American and slave culture known from depictions of southern plantations. By the 1870s, African-American dialect was still heard, most often in minstrelsy, although probably in some sacred repertory as well. While spirituals and jubilees sung in churches may have used dialect, existing evidence suggests that touring college groups, such as the Fisk Jubilee Singers and the Hampton Students, avoided the use of dialect when they performed spirituals as part of their programs. The Fisk Singers' book The Story of the Jubilee Singers (Marsh 1880) and their later recordings (after 1909) offer their repertory in standard English. Ditson's (1887) publication Jubilee and Plantation Songs likewise eschews dialect. Undoubtedly, the use of standard English in these publications and in public performances reflected a desire to demonstrate that African Americans were educated and could speak and sing in standard English. Toward the end of the 1880s, a number of African-American vocal quartets began to appear in various venues, including vaudeville, country fairs, and variety shows. One of the most famous was the Standard Quartet, which toured with the South before the War company. The group made a number of cylinders in the early 1890s, of which one, Keep Movin', also sung in standard English, has survived (Brooks 2004, 96-97). However, the popularity of the antebellum spirituals and jubilees influenced a number of black minstrels to write and perform sacred dialect songs in their shows. James Bland's Oh, Dem Golden Slippers (1879) and Sam Lucas's On My Long White Robe (1879) are two examples of this sacred genre that migrated from the church and concert stage to the minstrel show. Lucas's song has no derogatory sense. Rather, the dialect conveys an African-American perspective (similar to that heard in spirituals) on the voyage that follows death. De gospel Trumpet am sounding loud, Put on my long white robe. See all de children a slipping proud, up an' down de road, When dey get near de pearly gate, Put on my long white robe, You can go inside if you ain't too late, And den how happy you'll feel. Chorus Oh! wait 'till I put on my long white robe, My starry crown and my golden shoes, I pass through the gates of de golden city Den I carry de news. During the 1890s, the most controversial dialect lyrics, which harkened back to the early days of minstrelsy, were set to ragtime melodies; this new genre is usually identified as the song. It was sung in a multiplicity of venues--in the minstrel show, in vaudeville, and on Broadway. It is generally stated that Ernest Hogan's All Coons Look Alike to Me was the first coon song (Woll 1989, 2), but in truth, a number of coon songs predate his piece. (1) His song, however, together with the Bully Song, whose authorship was claimed by no fewer than five composers, introduced the new genre to Broadway, where mainstream theatergoers readily accepted and approved their catchy tunes, sung by May Irwin. The coon song's popularity led many African-American lyricists and composers to write vernacular songs that were sung by both black and white performers. While most of these songs had slangy lyrics in which final sounds were dropped (hangin', for example) and contractions were used (ne'er), they did not use dialect (dere and dem). A small group, however, did. Bert Williams and George Walker, for example, wrote several that were heard in their musicals between 1897 and 1902, as did Irving Jones, Will Marion Cook, and Bob Cole. …

Entangled Edens: Visions of the Amazon

Candace Slater takes us on a journey into the Amazon that will forever change our ideas about one of the most written-about, filmed, and fought-over areas in the world. In this book, she deftly traces a rich and marvelous legacy of stories and images of the Amazon that reflects the influence of widely different groups of people - conquistadors, corporate executives, subsistence farmers - over the centuries. A careful, passionate consideration of one of the most powerful environmental icons of our time, Entangled Edens makes clear that we cannot defend the Amazon's dazzling array of plants and animals without comprehending its equally astonishing human and cultural diversity. Early explorers describe encounters with fearsome warrior women and tell of golden cities complete with twenty-four-carat kings. Contemporary miners talk about a living, breathing gold. TV documentaries decry deforestation and mercury poisoning.How do these disparate visions of the Amazon relate to one another? As she fits the pieces of the puzzle together, Slater shows how today's widespread portrayal of the region as a fragile rain forest on the brink of annihilation is every bit as likely as earlier depictions to obscure important aspects of this immense and complicated region. In this book, Slater draws on her fifteen years of experience collecting stories and oral histories among many different groups of people in the Amazon. Throughout Entangled Edens, the voices of contemporary Amazonians mingle with the analyzes of such writers as Claude Levi-Strauss, Theodore Roosevelt, and nineteenth-century naturalist Henry Walter Bates. Slater convinces us that these stories and ideas, together with an understanding of their origins and ongoing impact, are as critical as scientific analyzes in the fight to preserve the rain forest.

The streets of heaven: the ideology of wealth in the Apocalypse of John

In this fresh and provocative work, Robert Royalty convincingly challenges traditional views of the Book of Revelation (the Apocalypse of John). First, Royalty contends that Revelation was written in response to a power struggle within the Christian community. This is virtually diametric to the traditional notion that the Apocalypse was occasioned by persecution or at least by attempts to ostracize Christians from the cultural mainstream. Then, his conclusion that Revelation reflects the dominant ideology of wealth in first-century Greco-Roman society runs counter to the findings of much contemporary scholarship which routinely reads in the Apocalypse the judgment/justice of God over against the injustices of society.In the Streets of Heaven, Royalty shows that opposition to the dominant culture in the Apocalypse is not an attempt to redeem that culture, but rather an attempt to replace it with a Christianized version of the same thing. The powerful combination of the imagery of wealth and its effects on status from Greco-Roman culture expressed in Revelation entangles the text in that culture. The text creates a new culture of power that mimics the dominant ideology -- only the names and labels are changed. Revelation replaces Rome with the New Jerusalem and Caesar's court with God's, but the underlying power structures are essentially the same. Ultimately, Revelation constructs a theology in which ideological judgment is the heart of the gospel message. The good news proclaimed is that the faithful slaves who have endured have a place in the golden city and that their evil opponents do not. For those who oppose this ideology, the text offers judgment with no justice, crisis withoutcatharsis.This is an original and important new look at the Apocalypse. Royalty's lively prose and clear arguments will convince any reader of Revelation at least to rethink well-worn and often unsatisfying views of the message and meaning of the Apocalypse.

Ideology and Excess in Nazi Melodrama: The Golden City

* My thanks to all those students, colleagues, and friends who over the years have contributed ideas and inspiration to my work on Nazi cinema and in the case of this article especially to Irmbert Schenk and Johannes von Moltke. 1. P.I., 'die goldenen Tiirme spiegeln sich -', Filmwoche 19.39/40 (24 Sept. 1941): 774-76. 2. Brigitte von Mangoldt, Die goldene Stadt, Filmwelt 45/46 (9 Dec. 1942): 360. 3. Director: Veit Harlan; script: Veit Harlan and Alfred Braun, based on Richard Billinger's play, Der Gigant; actors: Kristina Sgderbaum, Eugen Klipfer, Paul Klinger, Kurt Meisel, Annie Rosar, Liselotte Schreiner, Rudolf Prack et al.; cinematographer: Bruno Mondi; music: Hans-Otto Borgmann; production company: Ufa; German premiere: 24 Nov. 1942.

To the Golden Cities: Pursuing the American Jewish Dream in Miami and L.A. (review)

To the Golden Cities: Pursuing the American Jewish Dream in Miami and L.A. (review)

Lifelines: Marian Engel's writings

Lines of enquiry - The tattooed woman between the lines - Marian Engel's notebooks scratching around - early writings and unpublished work the texture of women - Sarah Bastard's notebook and The honeymoon festival instincts and lessons - Monodromus transformations - Bear translated without transubstantiation - The glassy sea ambivalence towards completion - Lunatic villas in the Golden City - conclusion.

To the Golden Cities: Pursuing the American Jewish Dream in Miami and L.A. (review)

To the Golden Cities: Pursuing the American Jewish Dream in Miami and L.A. (review)

After Tragedy and Triumph: Modern Jewish Thought and the American Experience (review)

96 SHOFAR Winter 1995 Vol. 13, No.2 The post-war years were difficult as well as opportune for most Americans. New fortunes were made, new frontiers explored. Jewish Americans, particularly those who resettled in the golden cities of Miami and Los Angeles, participated in the boom years. Contrary to the expectations of pessimists, they did not abandon Judaism, either its religious or secular cultural dimensions. Los Angeles became the home of the University of Judaism as well as other institutions of higher learning. It became, and remains, the home of more Jews than any other city except New York and Tel Aviv. Deborah Dash Moore has done a fine job of synthesizing much primary source material, many interviews, and monographic studies to produce the first important analysis of this migration. It will be the foundation upon which future studies of the subject are built. June Sochen Department of History Northeastern Illinois University Mter Tragedy and Triumph: Modern Jewish Thought and the American Experience, by Michael Berenbaum. Cambridge: Cambridge University Press, 1991. 196 pp. $37.95. In After Tragedy and Triumph: Modern Jewish Thought and the American Experience, Michael Berenbaum situates the life and times of contemporary American Jews under the double sign of the Holocaust and the creation of the State ofIsrael-the tragedy and triumph of his title. The essays collected in this book map the increasingly complicated and ambivalent ways in which American Jews view these markers, and the concomitant complexity with which they (we) construct and evoke Jewish identity. The essays in this collection reflect on the present state of American Jewry, its concerns and self-perceptions, as it grapples with this "tragedy and triumph." The thirteen essays compiled here move through a broad range of figures, events and issues-including Martin Buber, Franz Rosenzweig, modern Orthodoxy, theologians' and historians' debatespresenting a series of snapshots of contemporary Jewish life and thought. The essays map the impact of these ideas, thinkers, and experiences on the shaping of American Jewish thought and politics. It is Berenbaum's contention-and the major contribution of After Tragedy and Triumphthat all of these factors play a significant role in evolving the American Book Reviews 97 Jewish community (or communities) and also that American Jews interpret these thinkers and events in uniquely American ways. The double sign of the Holocaust and the State of Israel mark Berenbaum's central concern, the "nativization" ofthe Holocaust. How do American and Israeli Jews remember the genocidal onslaught which destroyed European Jewry half a century ago? As Berenbaum reminds his reader, there is no pure position, no way to reconstruct an unmediated past. All memories evoke the Holocaust in ways which "justifY the present and construct a future," although they may envision present and future very differently. Berenbaum traces the implications of the Holocaust both for contemporary Jewish thought and for Western civilization. The Nazi genocide, Berenbaum rightly insists, has "shattering consequences" which extend will beyond the boundaries ofJewish communities. The Holocaust "forever transforms the nature ofwhat it means to be human," Berenbaum asserts; it "alters our understanding ofculture and existence." Berenbaum criticizes the error of focusing exclusively on antisemitism in looking for the" lessons of the Holocaust. " He sees it as a misreading ofJewish history to read either power or powerlessness back into Jewish history as a predominant theme. The essays in this collection repeatedly warn of the danger inherent in the position ofJews today who, in interpreting current events, "view everything as a Holocaust" and thus distort the present. The recent massacre of praying Moslems in Hebron on Purim is a powerfully awful proof of Berenbaum's point. While Berenbaum refrains from a neat assertion of just what constitutes the "legacy" or "lessons of the Holocaust," the compendium of essays suggests that the memory of past atrocity should evoke but not end in an identification with its victims. When American Jews recollect the Holocaust, Berenbaum asserts, they emphasize menschlichkeit, or humaneness, reading into or extrapolating from the terrible events of history a set of distinctly American, pluralistic values. For Berenbaum, "the memories of victimization should sensitize the newly empowered community" to the victimization of those who are today not empowered. Thus, for Berenbaum, the...

Romance and revolution: Shelley and the politics of a genre

Introduction 1. The French Revolution and the politics of romance 2. Romance and revolution in Queen Mab 3. Sir Guyon de Shelley and friends: new light on the chivalric revival 4. The right road to paradise: Laon and Cythna or, The Revolution of the Golden City Notes Select Bibliography Index.

To the golden cities: pursuing the American Jewish dream in Miami and L.A

The first great modern migration of the Jewish people, from the Old World to America, has been often and expertly chronicled, but until now the second great wave of Jewish migration has been overlooked. After World War II, spurred by a postwar economic boom, American Jews sought new beginnings in the nation's South and West. Thousands abandoned their previous homes in the urban, industrial centers of the North and moved to Miami and Los Angeles seeking warmth, opportunity, and ultimately a new Jewish community - one unlike any they had ever known. This move turned out to be as significant as their ancestors' departure from their traditional worlds. Earlier Jewish immigrants to the New World had sought to fit into the well-established communities they found in the North, but Miami and L.A. were frontier towns with few rules for newcomers. Jews could establish new economic niches in the hotel and real estate industries, and build new schools, political organizations, and community centers to reshape the cities' ethnic landscapes. Drawing upon rich and extensive research, historian Deborah Dash Moore traces the evolution of a new consensus on the boundaries of Jewish life and what it means to be Jewish. In Miami, this consensus took shape through the struggles to define a community in the face of Christian anti-Semitism. In L.A., Jews were compelled to define their religious and political identities while pressure from HUAC hearings labeled many as communists. Both communities, spurred by the model of the strong, autonomous Jew emerging from the new state of Israel, fought restricted beaches and Christian prayer in schools and made their political presence known. Today these sun-soaked,entrepreneurial communities have become part of a truly American, self-confident style of Judaism. Most American Jews have families or friends who have chosen to live in these urban paradises. Many others have visited or vacationed under their palm trees. Now the vibrant Jewish cul

On the Road to Mandalay: A Case Study of the Sinonization of Upper Burma

Rudyard Kipling poetically envisioned the road to Mandalay in British Burma as a place where Flying Fishes Play and the Dawn comes up like Thunder outer China 'crost the Bay! Under the present military rule, the road to Mandalay has become a place where hordes of economic dragons-traders and merchants-have been coming down like thunder from Burma's giant neighbor, China. Since 1988, Chinese traders, engineers, and trucks loaded with Chinese goods and modern arms have been traveling on the famous Burma Road that runs across the Shan state of northern Burma to the ancient Golden City of Mandalay. This study analyzes and evaluates the socioeconomic impact of China's free access to Burma and is based mostly on Burmese sources.

What's New in the Ol' Grand?

A ccording to an old Indian legend, it's really a testament to love. Long ago, great chief of all Utes lived with his beloved wife. When she died, he mourned day and night, and his sorrow was spread throughout all his people. Seeing such grief, Ta-vwoats, a god, appeared before chief, and tried to comfort him. But chief's sorrow did not diminish. Finally Ta-vwoats offered to take chief to blessed world of dead. The chief could visit his wife and see that she was truly happy if he promised to return to earth and end his mourning. Then Ta-vwoats rolled an immense ball of fire across plain, creating a chasm that led to home of dead, and two descended in search of chief's wife. Upon their return, Ta-vwoats placed a raging river into bottom of canyon so that no one else could attempt to visit afterworld. The first white man to see Grand Canyon didn't worry about origin of huge abyss and tiny river at bottom; he was more preoccupied with how to get around it. In 1540, Garcia Lopez de Cardenas, a Spanish conquistador in search of mythical golden cities, came unexpectedly upon canyon. After spending several days trying to descend, he decided that golden cities, if they did exist, were probably not worth effort. Three centuries later, Major John Wesley Powell, a one-armed adventurer and geologist, led first recorded boat expedition down Colorado River in 1869. When Powell embarked on his monumental journey with nine other men packed into four small boats, Grand Canyon was a vast uncharted stretch that Powell called the great unknown. On best maps of northern Arizona, a conspicuous 200-mile-long blank spot was only indication that canyon existed. The publicity that surrounded expedition and false rumors of Powell's demise helped ingrain an awesome image of canyon into minds of American public. But Powell was also one of first to recognize scientific treasures that lay in canyon. Here, Colorado River has provided researchers an unparalleled opportunity to study more than 2 billion years of geology, spanning half planet's history. For more than a century, geologists have flocked to canyon, using it as a textbook and deriving fundamental concepts within its sheer walls. But textbook is by no means closed; scientists are still studying its lessons, and many pages lie yet unturned. While floating down Colorado on a recent field trip into Grand Canyon, researchers from U.S. Geological Survey (USGS) discussed some of new work being done in that old canyon.

Las Casas and the Golden Cities

In the Apologetica Historia Sumaria written around 1560, Bartolom6 de Las Casas describes the region of northern Sonora as having large towns, a sophisticated social, political, and religious organization and an advanced technology. It is suggested here that Las Casas' information (most probably taken at least in part from either a lost account or from verbal information of Marcos de Niza) is substantially correct, and incipient urbanism, consider

Visceral viewpoints. Goals and controls - grants and contracts.

THE outlook of the laboratory has dominated medical education over the past 25 years in part because of the large amount of money available for research. Considered by academic physicians as much a Scythian mound as a Parthenon, the National Institutes of Health (NIH) may have led the nation's academic crowd as much by the gold in its cellar as by the grandeur of its views. For now, as funds for research have shrunk and laboratories have closed, resourceful academics are talking about primary care. Something went wrong, but instead of working for a return to the golden city of . . .

My Life and the I.C.U: The Autobiography of a Black Trade Unionist in South Africa

My early life birth of the ICU the grass fire I meet Hertzog the golden city challenging the ban my trip to Europe on the international stage back in South Africa the Kimberley conference and the Natal breakaway fighting the pass laws our European adviser general strike at east London right to reside the Hertzog bills and after what of the ICU?.

San Francisco, 1851: The Golden City as the Argonauts Saw It...

Research Article| March 01 1968 San Francisco, 1851: The Golden City as the Argonauts Saw It... Robert A. Weinstein Robert A. Weinstein Search for other works by this author on: This Site PubMed Google Scholar California Historical Society Quarterly (1968) 47 (1): 25154263. https://doi.org/10.2307/25154263 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Robert A. Weinstein; San Francisco, 1851: The Golden City as the Argonauts Saw It.... California Historical Society Quarterly 1 March 1968; 47 (1): 25154263. doi: https://doi.org/10.2307/25154263 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentCalifornia History Search This content is only available via PDF. Copyright 1968 The California Historical Society Article PDF first page preview Close Modal You do not currently have access to this content.

His Very Own and Golden City: An Interview with Arnold Wesker

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The Seven Golden Cities. By Mabel Farnum. The Science and Culture Series. Edited by the Rev. Joseph Husslein. (Milwaukee: Bruce Publishing Co., 1943. xii + 225 pp. $2.75.)

The Seven Golden Cities. By Mabel Farnum. The Science and Culture Series. Edited by the Rev. Joseph Husslein. (Milwaukee: Bruce Publishing Co., 1943. xii + 225 pp. $2.75.)