To The Dark Lady-Demiurge

To The Dark Lady-Demiurge:

. . .

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All you ever wanted to know about…. SONNET 130 

SONNET 130	PARAPHRASE
My mistress' eyes are nothing like the sun;	My mistress's eyes are not at all like the sun;
Coral is far more red than her lips' red;	Coral is much more red than her lips;
If snow be white, why then her breasts are dun;	If snow is white, then her breasts are certainly not white as snow;
If hairs be wires, black wires grow on her head.	If hairs can be compared to wires, hers are black and not golden.
I have seen roses damask'd, red and white,	I have seen roses colored a combination of red and white (thus pink),
But no such roses see I in her cheeks;	But I do not see such colors in her cheeks;
And in some perfumes is there more delight	And some perfumes give more delight
Than in the breath that from my mistress reeks.	Than the breath of my mistress.
I love to hear her speak, yet well I know	I love to hear her speak, but I know
That music hath a far more pleasing sound;	That music has a more pleasing sound than her voice;
I grant I never saw a goddess go;	I also never saw a goddess walk;
My mistress, when she walks, treads on the ground:	But I know that my mistress walks only on the ground.
And yet, by heaven, I think my love as rare	And yet I think my love as rare
As any she belied with false compare.	As any woman who has had poetic untruths told about her beauty with false comparisons.

ANALYSIS Sonnet 130 is Shakespeare's rather lackluster tribute to his Lady, commonly referred to as the dark lady because she seems to be non-white (black wires for hair, etc). The dark lady, who ultimately betrays the poet by loving other men, appears in sonnets 127 to 154. Sonnet 130 is clearly a parody of the conventional and traditional love sonnet, made popular by Petrarch and, in particular, made popular in England by Sidney's use of the Petrarchan form in his epic poem "Astrophel and Stella". If you compare any of the stanzas of that poem with Shakespeare's sonnet 130, you will see exactly what elements of the conventional love sonnet Shakespeare is light-heartedly mocking. In sonnet 130, there is no use of grandiose metaphor or allusion -- he does not compare his love to Venus; there is no evocation to Morpheus, etc. The ordinary beauty and humanity of his lover are what is important to Shakespeare in this sonnet, and he deliberately uses typical love poetry metaphors against themselves. In Sidney's work, for example, the features of the poet's lover are as beautiful and, at times, more beautiful than the finest pearls, diamonds, rubies, and silk. In sonnet 130, the references to such objects of perfection are indeed present, but they are there to illustrate that his lover is not as beautiful -- a total rejection of Petrarch form and content. Shakespeare utilizes a new structure, through which the straightforward theme of his lover’s simplicity can be developed in the three quatrains and neatly concluded in the final couplet. Thus, Shakespeare is using all the techniques available, including the sonnet structure itself, to enhance his parody of the traditional Petrarchan sonnet typified by Sidney’s work. But Shakespeare ends the sonnet by proclaiming his love for his mistress despite her lack of adornment, so he does finally embrace the fundamental theme in Petrarch's sonnets -- total and consuming love. One final note: Shakespeare's reference to hair as 'wires' confuses modern readers because we assume it to mean our current definition of wire -- a thread of metal -- which is hardly a fitting word in the context of the poem. However, to a Renaissance reader, wire would refer to the finely-spun gold threads woven into fancy hair nets. Many poets of the time used this term as a benchmark of beauty, including Spenser: "Her long loose yellow locks like golden wire" (Epithal).

2) Shakespeare’s Sonnet 130

*Petrarchan - Italian poet, scholar, and humanist who is famous for Canzoniere, a collection of love lyrics

Traditional readings of Shakespeare's "Sonnet130" argue that Shakespeare cunningly employs Petrarchan* imagery while deliberately undermining it. As Stephen Booth says, this "winsom trifle, is easily distorted into a solemn critical statement about sonnetconventions." He argues, Shakespeare "does gently mock the thoughtless mechanical application of the standard Petrarchan metaphors," although he appears to have "no target." Although Booth asserts that Shakespeare is not responding directly to another sonneteer, he must have them (and their ladies' virtues) squarely in mind. Unlike Sidney, whose "Stella's eyes" were Nature's "chief work," that "sun-like should more dazzle than delight," Shakespeare claims that his "Mistress' eyes are nothing like the sun." Whereas Stella's "porches rich (which name of cheeks endure)" are gleaming "marble mixed red and white," Shakespeare's dark mistress has "no such roses" in her cheeks. The negative correspondences between Shakespeare's lady and Sidney's go on and on.

In fourteen lines of "Sonnet130," Shakespeare seems to undo, discount, or invalidate nearly every Petrarchan conceit about feminine beauty employed by his fellow English sonneteers. In the concluding couplet, he relents and admits that "by heav'n, I think my love as rare / as any she belied by false compare" (lines 13-14). That final line, read through the traditional critical lens, works only if we impose very non-Shakespearean syntax on it. If we allow Shakespeare's typical syntax to breath free, however, a much more interesting (and exceptionally more problematic) reading emerges. I propose that we consider such an alternate reading, if for no other reason than to further problematize Shakespeare's dark lady, who, by all accounts, already poses a problem for Shakespeare's poetic voice and for critics. Considerations of alternate readings will not only enrich our understanding of early modern syntax in general (and Shakespeare's in particular) but also demonstrate Shakespeare's facility with poetic subtlety even on the most basic level.

In his critical edition of the Sonnets, Booth glosses "she" as "woman," asserting that the pronoun stands as a substantive, a fully realized nominal that can be modified by the "any," which precedes it. I would like to contest that reading. To analyze the final lines of "Sonnet130" completely, I must break the concluding couplet into its phrasal constituents. Shakespeare clearly intends the couplet to "undo" the potential damage done to his reader's faith that he indeed loves his dusky mistress by the ostensibly denigrating remarks in the previous twelve lines. Therefore, he begins the couplet with a coordinating conjunction, followed immediately by a contrastive adverb that suggests the concluding couplet only appears to contradict the rest of the poem. The first two words of the couplet, "And yet," delay his statement of love, and the oath, "by heav'n." which Booth asserts is a "blunt country cousin to the rhetorical gestures of elegant courtly poets," further delays the declaration to the middle of the line. Not until the second beat of the fourth foot does Shakespeare begin his genuine statement of love: "I think my love as rare / As any she belied with false compare." The grammatical complexity becomes daunting after the first comparative adverb "as."

If we were to rephrase the line according to this parsing, we would have "I think that my love is as rare as any woman (substituting the noun Booth claims "she" replaces) belied by false compare." Although the resulting line is clunky and uneven, it foregrounds the relationship that Helen Vendler asserts in her postulated source sonnet. If Shakespeare is indeed responding to a sonnet,Vendler asserts that the final couplet of this sonnet would read "more or less" in this way: "In all, by heaven I think my love as rare/As any she conceivèd for compare."Vendler's poem presents the same grammatical structure, with the same reading of "any" as an adjective that modifies the pronoun "she" that follows it. These two critical readings from Booth and Vendler, assert that the whole phrase "any she" is further modified by "belied," a past participle. Vendler offers "conceived" in her model poem. Although this reading foregrounds Shakespeare's response to Petrarchan imagery, implying that other sonnetteers actively misrepresent or "belie" their mistresses' beauty, it represents a strangely non-Shakespearian construction.

Moreover, Shakespeare uses "belie" as a past participle only two other times in his poetic corpus (if we discount its appearance in "Sonnet130")--once as an apparent attibutive adjective and once as part of a passive construction. In Sonnet 140, Shakespeare uses "belied" in a parallel structure that requires repetition of the main verb of the sentence to be complete. In the closing lines of the poem, the poetic voice demands that "mad slanderers by mad ears" should not be believed. After an abrupt grammatical break, the poem concludes with an admonition for honorable behavior, addressed to his beloved: "That I may not be so, nor thou belied, / Bear thine eyes straight, though thy proud heart go wide". The couplet, dependent upon the previous two lines, demonstrates clearly the vulnerability that the poetic voice feels to "mad slanderers" who might actively misrepresent him or his beloved. Thus, although apparently an attributive adjective on first reading, "belied" acts as the past participial complement of "may not be so"; thus "I" and "thou" are linked together in a compound subject. More frequently in Shakespearean diction, "belie" appears in complete passive constructions.

If read with these Shakespearian tendencies, the final couplet of "Sonnet130" changes dramatically. It changes from a (pro)nominal phrase modified by a past participle to a relative clause with the relative pronoun deleted: "And yet, by heaven, I think my love as rare / As any [whom] she belied with false compare." Although a zero-relative was "rarely found in the sixteenth century," it was possible and is found regularly inSidney. This alternative reading changes the focus of the poem dramatically: she (the mistress) becomes an agent of misrepresentation and potentially a poet herself--or at least a speaker who "belies" others "with false compare." The question becomes whom has she belied? Is this the reason that the poet says, "I love to hear her speak"? Does she belie others as she speaks? Although this alternative reading presents an interesting possibility, which could feed debate about the identity of Shakespeare's dark lady, it also opens up another potential reading. Whereas Booth asserts that Shakespeare has "no target" and Vendler must imagine a poem to which Shakespeare replies, the peculiar use of "she" in the final couplet of "Sonnet130" might hint at a direct link between Shakespeare's poem and that of another sonnetteer.

The characteristically non-Shakespearian use of "she" in the final line of "Sonnet130" creates an ambiguity that will most likely not be resolved by simple grammatical analysis and comparison with other occurrences in Shakespeare's corpus, but neither should it be overlooked just because it might disrupt conventional readings of the poem. Although this proposed alternative reading does not invalidate the premise that Shakespeare pokes fun at the--by his time--sorely overused Petrarchan conceits, it does open up two potential avenues for further scholarship: that the dark lady may actually be a speaking subject rather than simply an object of visual desire and that Shakespeare may have Astrophil and Stella specifically in mind as he composes some of his sonnets.

3) Commentary on Sonnet 130

This sonnet, one of Shakespeare's most famous, plays an elaborate joke on the conventions of love poetry common to Shakespeare's day, and it is so well-conceived that the joke remains funny today. Most sonnet sequences in Elizabethan England were modeled after that of Petrarch.Petrarch's famous sonnet sequence was written as a series of love poems to an idealized and idolized mistress named Laura. In the sonnets, Petrarch praises her beauty, her worth, and her perfection using an extraordinary variety of metaphors based largely on natural beauties. In Shakespeare's day, these metaphors had already become cliche (as, indeed, they still are today), but they were still the accepted technique for writing love poetry. The result was that poems tended to make highly idealizing comparisons between nature and the poets' lover that were, if taken literally, completely ridiculous. My mistress' eyes are like the sun; her lips are red as coral; her cheeks are like roses, her breasts are white as snow, her voice is like music, she is a goddess. /PARAGRAPH In many ways, Shakespeare's sonnets subvert and reverse the conventions of the Petrarchan love sequence: the idealizing love poems, for instance, are written not to a perfect woman but to an admittedly imperfect man, and the love poems to the dark lady are anything but idealizing ("My love is as a fever, longing still / For that which longer nurseth the disease" is hardly a Petrarchan conceit.) Sonnet 130 mocks the typical Petrarchan metaphors by presenting a speaker who seems to take them at face value, and somewhat bemusedly, decides to tell the truth. Your mistress' eyes are like the sun? That's strange--my mistress' eyes aren't at all like the sun. Your mistress' breath smells like perfume? My mistress' breath reeks compared to perfume. In the couplet, then, the speaker shows his full intent, which is to insist that love does not need these conceits in order to be real; and women do not need to look like flowers or the sun in order to be beautiful.

The rhetorical structure of Sonnet 130 is important to its effect. In the first quatrain, the speaker spends one line on each comparison between his mistress and something else (the sun, coral, snow, and wires--the one positive thing in the whole poem some part of his mistress is like. In the second and third quatrains, he expands the descriptions to occupy two lines each, so that roses/cheeks, perfume/breath, music/voice, and goddess/mistress each receive a pair of unrhymed lines. This creates the effect of an expanding and developing argument, and neatly prevents the poem--which does, after all, rely on a single kind of joke for its first twelve lines--from becoming stagnant.

4)Shakespeare's 154 sonnets, taken together, are frequently described as a sequence, and this is generally divided into two sections. Sonnets 1-126 focus on a young man and the speaker's friendship with him, and Sonnets 127-52 focus on the speaker's relationship with a woman. Many of Shakespeare's themes are conventional sonnet topics, such as love and beauty, and the related motifs of time and mutability. But Shakespeare treats these themes in his own, distinctive fashion—most notably by addressing the poems of love and praise not to a fair maiden but instead to a young man; and by including a second subject of passion: a woman of questionable attractiveness and virtue. In Sonnet 130, the speaker describes the woman that he loves in extremely unflattering terms but claims that he truly loves her, which lends credibility to his claim because even though he does not find her attractive, he still declares his love for her. The sentences of Sonnet 130 are written in iambic pentameter, with ten syllables and a pattern of unstressed and stressed syllables. Writing the poem in iambic pentameter gives rhythm to the poem and helps it flow smoothly.

References:

<!--[if !supportLists]-->1)<!--[endif]-->Mabillard, Amanda. "An Analysis of Shakespeare's Sonnet 130". Shakespeare Online. 2000. http://www.shakespeare-online.com (day/month/year).

<!--[if !supportLists]-->2)<!--[endif]-->Shakespeare's SONNET 130 , By: Doe, Jane, Scholarly Journal, number, Date, Vol. #, Issue #

<!--[if !supportLists]-->3)<!--[endif]-->Sparknotes.com – commentary on sonnet 130

<!--[if !supportLists]-->4)<!--[endif]-->Google search

shakespeare dark lady sonnets - GS

shakespeare dark lady sonnets analysis - GS

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Shakespeare's sonnets - Wikipedia, the free encyclopedia

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Jump to The Dark Lady‎: "The Dark Lady" redirects here. For other uses, see Dark Lady. The Dark Lady sequence (sonnets 127–152), distinguishes itself ...

 

Analysis of Shakespeare's Sonnet 130 - My mistress's eyes

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Shakespeare's sonnet 130 - My mistress' eyes are nothing like the sun - with ... The dark lady, who ultimately betrays the poet, appears in sonnets 127 to 154.

 

BEHAVIOR AND LAW - General, Forensic and Prison Psychiatry News: Criminal cultures, criminal societies and their de...

BEHAVIOR AND LAW - General, Forensic and Prison Psychiatry News: Criminal cultures, criminal societies and their de...: Criminal subcultures , criminal societies and their decriminalisation working draft outline

Big coqui I am too, that's true

Big coqui I am too, that's true. I liked how you put it.
Co-qui, co-qui!

 Coquí

 

Coqui (Photo courtesy of Photos of Puerto Rico.com)

The Puerto Rican coquí is a very small - tiny - tree frog about one inch long. Some coquíes look green, some brown and some yellowish - actually they are translucent. Coquíes have a high pitched sound and can be heard from far away.

The coquíes begin to sing when the sun goes down at dusk. Their melody serenades islanders to sleep. Coquíes sing all night long until dawn when they stop singing and head for the nest. Puerto Ricans love their coquíes and have written poems, stories, and Aguinaldos about them.

During the time of the Taíno Indians trillions of coquíes serenated our ancestral home. Many Taíno Indian myths surround the coquí. Coquíes are found in much of the Taíno art like pictographs and pottery.

In Puerto Rico all coquíes are called coquí even though not all sing ''co-quí''. Only two of the species the ''Coquí Común'' and the ''Coquí de la Montaña or Coquí Puertorriqueño'' actually sing ''co-quí''.

Puerto Rican coquíes have relatives all over Latin America. The coquí genre is found in all the Caribbean Islands, and in Central and South America. But again, the only ones that make the sound ''co-quí'' are Puerto Rican.

The scientific name for the coquí is Eleu-thero-dactylus, characterized because they have no webbed toes. There are 16 different species in Puerto Rico and all of them have padded discs at the end of their toes which helps them climb. Coquíes are classified as amphibians - a grouping for cold blooded vertebrates that includes frogs, toads, or newts -that are able to live in both water and land.

Contrary to frogs, the coquíes do not go through a tadpole stage and break out of their egg - a small replica of their parents. Some coquíes are terrestrial some are arboreal. The Coquí Dorado is the only specie in the world that bears live young.

The male coquí sings - not the female. That means that in Puerto Rico we hear only half the coquíes singing. The male coquí watches over the eggs. The eggs hatch in 28 days and the young coquíes remain in the nest for an additional 5 days. Again the male coquí watches over them until they leave the nest.

When there is more light either from the moon or from street lights, there are less coquíes to be heard. Therefore there are more coquíes in isolated areas like the mountains. The specie ''Puerto Rican coquí'' sings co-quí, co-quí, co-quí at dusk and changes to co-quí-quí-quí, co-quí-quí-quí, co-quí-quí-quí, at dawn. It is arboreal - climbing to the top of trees in search of insects. There it remains until dawn when it changes its song and jumps down nesting until the evening.

Coquíes are in danger of extinction and actually two of them are already extinct - the Coquí Dorado and the Coquí Palmeado. Others are endangered species like the Coquí Caoba and the Coquí de Eneida. Why are coquíes in extinction? Because of deforestation. People have destroyed their habitat or homes (nests) destroying their eggs and destroying their source of food and nourishment.

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Rachmaninov: The Isle of the Dead, Symphonic poem Op. 29 - Andrew Davis

Rachmaninov: The Isle of the Dead - YouTube Search

Rachmaninov: The Isle of the Dead, Symphonic poem Op. 29 - Andrew Davis

Uploaded by Nocturne331 on Nov 23, 2011

Royal Stockholm Philharmonic Orchestra
Sir Andrew Davis, conductor

 

Не пой, красавица, при мне - Playlist

Не пой, красавица, при мне - Playlist

 

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100 videosTop Tracks for Sergey Rachmaninov

Vishnevskaya sings Rachmaninov op.4 №4

Uploaded by Fleur192 on Feb 14, 2009

"O cease thy singing, maiden fair "
"Не пой, красавица при мне..."
"Ne poy krasavitsa pri mne..."

Не пой, красавица, при мне
Ты песен Грузии печальной:
Напоминают мне оне
Другую жизнь и берег дальный.

Увы! напоминают мне
Твои жестокие напевы
И степь, и ночь — и при луне
Черты далекой, бедной девы.

Я призрак милый, роковой,
Тебя увидев, забываю;
Но ты поешь — и предо мной
Его я вновь воображаю.

Не пой, красавица, при мне
Ты песен Грузии печальной:
Напоминают мне оне
Другую жизнь и берег дальный.

Oh, cease thy singing maiden fair Those songs of Georgian land, I pray thee; What e'er recall our life to me on foreign strand I fain would banish. And, ah! thy haunting lay brings back remembrance of days, long, long departed, I see the moon, the desert night and her sad face and eyes imploring. Ah! fond one, gently, ever near A youth forever doth behold thee. Yet when your face is always there It will not waver, will not vanish. Oh, cease thy singing maiden fair Those songs of Georgian land, I pray thee; What e'er recall our life to me on foreign strand I fain would banish.

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4:49Надежда Фесенко-Не пой,красавица-С.Рахманиновby

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Thank you, The People of Puerto Rico!

Thank you, The People of Puerto Rico! It is impossible not to love you.
Ich bin ein BORICUA!



http://www.myspace.com/ur_sexy_borican

Gray Fox I am

Gray gay (in both senses) Fox I am, that's right; even if I don't know it or don't want to know it.

Crazy, Like a Fox 

Destination:
Donnelly, ID
Lake Cascade State Park
West Mountain Campground
Site 156
For the record, Site 156 is not the worst site in the West Mountain Campground; but it is easily the worst spot that is large enough to accommodate an RV, which explains why it was the only RV site not reserved a full 9 months in advance, and why we were able to obtain a reservation for that site on such short notice, on a busy Independence Day 4-day weekend.
We’ve been working very hard in recent weeks to make repairs to the RV, including replacing an entire wall, the water heater, some of the plumbing, and a couple of gas lines. We also recovered all of the upholstery, added XM Satellite Radio, an air purifier, and made numerous smaller repairs to the lighting and associated wiring. So we were more than ready to take a break and go camping, and Site 156 didn’t really look that bad in the pictures that were available on the Idaho Parks Reservation System.
Trees, a table, a fire pit and a BBQ were all visible in the available photos. The reservation system says there’s potable water available at the site, and it’s pretty much our only choice anyway. So we booked it, packed the trailer and went camping.
The weather was pretty much what you’d want on a July 4th camping trip. Clear and hot. Record hot, in fact, for our mountain location. The trees provided no shade for our trailer, and the trailer currently has no effective means to cool itself (something else that we’ll be fixing!). So the trailer baked us, and all of our belongings, to the tune of 100+ degrees all day. And the first week of July contains some of the longest days of the year.
But we had fun anyway. My 4-year old daughter enjoyed her first camping trip, something she’d been longing to do, and I enjoyed my first day of Downhill Mountain Biking for the season at Tamarack Resort. We got out and enjoyed the fruit of all our labor, and we learned what work still needed to be done to the RV when we got home. All in all a success, but that’s not what inspired me to post this entry.

As the sun began to fade behind the mountain, and the mercury finally began to fall in the thermometer, a Grey Fox came strolling into our campsite. He didn’t stay long, at first, but it turns out that this site is where he spends a great deal of time in the evening.
After searching the trash cans across the street, the fox returned and bedded down in the shade in our site for several hours, and stayed there at least until we went to bed for the night. He was gone when we arose the next morning, but showed up again the second night, right on schedule, for a repeat performance. We think he probably does it every night, and that he’ll probably do it for you if you can handle camping in a site with no significant shade.
So, if you find yourself with no other choices at West Mountain Campground, try site 156. It’s not perfect, but it comes with a friend that will leave the other sites envious. Just be sure to pack your own shade!

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BEHAVIOR AND LAW - General, Forensic and Prison Psychiatry News: Grant Proposal for establishment of the Puerto...

BEHAVIOR AND LAW - General, Forensic and Prison Psychiatry News: Grant Proposal for establishment of the Puerto...: Grant Proposal for establishment of the Puerto Rico Institute for Behavioral Criminology and Behavioral Forensic Sciences To: AP (P...

Those who left us live in us

Those who left us live in us and we live for them, just like our children, grandchildren and friends will live for us when we are gone.

I am back to work

I am back to work.
.
.
.

"Tree fox"?

"Tree fox"? I would be thrilled if I were one. Maybe I should start working on it. Ah?

Gray fox - Wikipedia, the free encyclopedia

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The gray fox's ability to climb trees is shared only with the Asian Raccoon dog among canids. Its strong, hooked claws allow it to scramble up trees to escape ...

Origin - Description and behavior - Reproduction - Diet 

 

To The Magnificent Group

You all are a truly magnificent group of people. The health of the group reinforces individual health and vice versa. They form the beneficious circle of health, as opposed to the vicious circle of illness.
I am very sorry about some of my childish and immature behavior last night.

Green Lizard, me

Types of Lizards

To be a philosopher...

To be a philosopher is not a profession and is not a calling, it does not necessarily require a special training, although it is very desirable; Socrates did not have one. It is a mode of existence, and the only one in which philosophers are able to exist. It is also a curse, but a sweet curse. The need, and the all compelling need to try to question and to understand everything and everyone and to search for the truth inevitably brings, most often, the deepest pains:

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"For in much wisdom is much grief; and he who increaseth knowledge, increaseth sorrow." - (Ecclesiastes 1:17-18); and, very rarely, the most sublime pleasures.
It is the road without an end and without a definitive purpose; it is a scream in the void, a lonely speck in the ocean, a momentous ray of lightning illuminating the Being and the World.

To Excel

To Excel:

Excel, Excel; in all you do
You're doing swell, e con sonrisa, too
You serve us excellently, guy!
But always strive, and always try
For definition of success
Is "eccelenza" in excess

September 9-10, 2012

God is The Ideal Of Absolute Power And Perfection

God is The Ideal Of Absolute Power And Perfection, and like any ideal, does not exist and does not need to exist in reality; but exists to balance, organise, focus and attract the reality in its strife for the approximation of this ideal. It consists of knowledge, love and fear, mixed in various proportions, according to the needs of those who mix them.

Teacher Leave Those Kids Alone

Teacher Leave Those Kids Alone

If you don't eat your meat, you can't have any pudding!

RUSSIA and THE WEST - РОССИЯ и ЗАПАД: The Crane's Song - Lebedinaya Pesnya: Интервью Пре...

RUSSIA and THE WEST - РОССИЯ и ЗАПАД: The Crane's Song - Lebedinaya Pesnya: Интервью Пре...: Шрифт | Печать Президент России официальный сайт Интервью Президента России Владимира Путина телеканалу Russia Today...

Religiosity and Spirituality

Religiosity is a bottomless well and everyone gets out if it as much and as deep as they are capable to. Spirituality is much broader: it is not a well, it is an ocean.

Religiosnost - eto bezdonniy kolodets i kazhdiy cherpayet iz nego nastolko mnogo i nastolko gluboko, naskolko oni na eto sposobni. Dukhovnost namnogo shire: eto ne kolodets, eto - okean.

"Larger than life" does not necessarily mean larger than yourself

"Larger than life" does not necessarily mean larger than yourself.

Jazz Icons: Count Basie Live in '62 - VIDEO

Jazz Icons: Count Basie Live in '62

Published on Apr 28, 2012 by theJAZZtification

Jazz Icons: Count Basie Live in '62 (1962)
Musicians
•Count Basie - Piano
•Thad Jones - Trumpet
•Snooky Young - Trumpet
•Sonny Cohn - Trumpet
•Al Aarons - Trumpet
•Quentin Jackson - Trombone
•Henry Coker - Trombone
•Benny Powell - Trombone
•Eric Dixon - Reeds
•Frank Wess - Reeds
•Marshal Royal - Reeds
•Frank Foster - Reeds
•Charles Fowlkes - Reeds
•Eddie Jones - Bass
•Sonny Payne - Drums
•Irene Reid - Vocals
•Freddie Green - Guitar

Track List:
1.Easin It
2.Youre Too Beautiful
3.Corner Pocket
4.Stella By Starlight
5.Back To The Apple
6.I Needs To Be Beed With
7.I Got Rhythm
8.Back Water Blues
9.Alexanders Ragtime Band
10.Old Man River
11.One OClock Jump

A lot of words can be used to describe the performance of the Count Basie Orchestra on Live in '62, an hour-long concert recorded in Sweden, but one will suffice: swingin'. No big band, not even the great Duke Ellington's, ever swung as relentlessly, or effortlessly, as Basie's various ensembles, and this one is a prime example. Having split up his so-called "Old Testament" band in the early '50s, Basie was at it again a few years later with this "New Testament" outfit, which featured great players like trumpeters Snooky Young and Thad Jones, trombonist Quentin Jackson, saxophonists Marshal Royal and Frank Wess, the eternal Freddie Green on guitar, and the amazing drummer Sonny Payne. The 11 tunes performed here (and reproduced with surprisingly crisp, clear audio and black & white visuals) include some Basie staples (like Green's "Corner Pocket" and Basie's own signature "One O'Clock Jump"), a few jazz classics ("I Got Rhythm," "Old Man River," "Stella by Starlight"), and three vocal numbers featuring Irene Reid. Every one of them is a delight, with superb arrangements highlighting the band's ensemble playing, masterful control of dynamics, excellent soloing, more than a few touches of humor... and, of course, that ineffable swing. Tough to pick a particular highlight, but Payne's lengthy solo spot on "Old Man River" might be it--not only is he a sensational drummer, spinning out rhythms as if they were melodies and never once losing the tempo, but the way he tosses and juggles his sticks is marvelously entertaining. A thorough and informative accompanying booklet more than makes up for the lack of bonus features. --Sam Graham

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RUSSIA and THE WEST - РОССИЯ и ЗАПАД: Here is the scoop

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5. Monotheism is the belief in the existence of one god or in the oneness of God. Monotheism is characteristic of Atenism, Bahá'í Faith, Christianity, Hinduism, Islam ...

6. Hindu views on monotheism en.wikipedia.org/wiki/Hindu_views_on_monotheism Hinduism is set in a diverse system of thought with beliefs spanning ...	Post-monotheism en.wikipedia.org/wiki/Post-monotheism In the philosophy of religion and theology, post-monotheism is a ...
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   the doctrine or belief that there is only one God. Relevant Questions. Who Founded Monotheism? What Does Monotheism Mea... What Is Monotheism?
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   A word coined in comparatively modern times to designate belief in the one supreme God, the Creator and Lord of the world, the eternal Spirit, All-powerful, ...
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   the doctrine or belief that there is but one God. — mono·the·ist \-ˌthē-ist\ noun. — mono·the·is·tic \ˌmä-nə-thē-ˈis-tik\ also mono·the·is·ti·cal \-ti-kəl\ adjective ...
10. What is Monotheism? Belief in a Single, All-Powerful God

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    What is Monotheism? Belief in a Single, All-Powerful God. One of the most common types of theism in the world today is monotheism: belief in a single deity and ...
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    The belief in one God. The French writer Ernest Renan has propounded the theory that the monotheistic instinct was a Semitic trait, and that therefore the ...
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Russia: Pussy Riot Doomed by its own Supporters? · Global Voices »

 

 

 Russia: Pussy Riot Doomed by its own Supporters? · Global Voices » 

 

Recent online coverage of the Pussy Riot trial makes it seem as if all of Russia is mobilized in protest against the inordinately harsh treatment the three arrested band members have received. In fact...

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- Global Voices - http://globalvoicesonline.org -

Russia: Pussy Riot Doomed by its own Supporters?

Posted By Andrey Tselikov On 8 August 2012 @ 17:00 pm In Arts & Culture,Citizen Media,Eastern & Central Europe,English,Freedom of Speech,Human Rights,Law,Media & Journalism,Music,Protest,RuNet Echo,Russia,Russian,Women & Gender | 3 Comments

Recent online coverage of the Pussy Riot trial makes it seem as if all of Russia is mobilized in protest against the inordinately harsh treatment the three arrested band members have received. Even Vassily Yakemenko, the erstwhile leader of the pro-Putin youth group NASHI, has spoken out against keeping them in confinement.
Support for Pussy Riot is especially relevant as the trial is drawing to a close and the prosecutor has asked for a three-year prison term.
The group’s supporters generally consist of two camps. There are those who say that Pussy Riot did nothing wrong, and should not have been arrested in the first place. Then there are those who argue that the Church should show clemency, even if their actions were offensive.
Lumping these two factions together makes it easy to forget that some of Riot’s supporters weren’t always very supportive.

^[1]

Participants in the group Pussy Riot wait to be heard in Khamovnichesky Court of Moscow, August 3rd, 2012, photo by Anton Belitskiy, copyright © Demotix.

In a way, those who support Riot’s release — but still think that they are guilty of some wrongdoing — enable the real detractors. After all, once their performance is defined as some form of misconduct, rather than an exercise of free speech, everything else is a matter of degrees: the degrees of the crime's severity, and the severity of the punishment, are suddenly up for interpretation.
Immediately after Riot's ill-fated ‘concert,' noted modern art gallery owner Marat Guelmann, who is currently one of group’s biggest defenders, wrote in a LiveJournal comment ^[2] [ru]:

Жду выступления этих сосок в главной мечети Чечни. Пусть там продемонстрируют всю “мощь” феменизма

I await these chicks’ performance in the main Chechen mosque. Let them demonstrate the “power” of feminism there.

Gelman, who later also said that the group “desecrated ^[3]” [ru] the cathedral, was alluding to a soon-to-be-popular meme in Pussy Riot polemics — that, if the group staged their performance in an Islamic mosque instead of an Orthodox church, they would somehow be a lot worse off.
Aleksey Navalny, another current supporter, wrote ^[4] [ru] after members of the group were arrested and held in pretrial confinement:

Акция их в ХСС - идиотская и спорить тут нечего. Какой аргумент ни возьми, от “в мечеть-то вы не пошли” до “а зачем вообще” - всё правда. Мне бы, мягко говоря, не понравилось, если в тот момент когда я в церкви, туда забежали какие-то чокнутые девицы и стали бегать вокруг алтаря. Имеем неоспоримый факт: дуры, совершившие мелкое хулиганство ради паблисити.

Their action in the Cathedral was idiotic, there is no argument there. Whatever argument you pick, from “why didn’t you go to a mosque” to “why even” — it's all true. To put it mildly, I wouldn’t appreciate it if, when I am at church, some crazy broads ran in and began to run around the altar. We are faced with an indisputable fact: [these were] stupid women, who committed a minor act of hooliganism for publicity.

Navalny then went on to say that the girls should be let go because they aren’t violent offenders and have small children. The same stand is taken by the more than two hundred famous Russian cultural figures who signed a letter ^[5] [ru] in support of Riot’s release, in which they also note that two of the accused are young mothers, and argue that their case should be stopped, or “recategorized from criminal to administrative proceedings,” because they didn’t “kill or rob” anyone.
Logic like this, while based on well-meaning and understandable sentiments in the context of Russia's growing religiosity, is easy fodder for criticism. For example, after the letter was published, Sergey Lopatnikov, Senior Scientist at a University of Delaware lab by day and political blogger by night, compared Pussy Riot to neo-Nazis ^[6] [ru]. In his rather inflammatory blog, he argued that according to the logic of the letter’s signatories the two neo-Nazis who painted swastikas on a synagogue ^[7] [ru] in Orenburg also didn’t “kill or rob” anyone, either, and so deserve the same letter of support.
Of course, not all netizens opposed to Pussy Riot use complicated logical arguments. For example, bearded businessman and blogger German Sterligov (who is Orthodox, but tends to write negatively about the Church) calls Pussy Riot ^[8] [ru] “dancing whores” and “stupid godless broads,” while lifelong Putin advocate Sergey Leteha says ^[9] [ru] that “Pussy Riot shat on the Russian Orthodox Church.”
Others take a different tack. Poet and blogger Miroslav Nemirov wrote a post ^[10] [ru] (that he soon hid), alleging that the Pussy Riot members were in fact provocateurs who were working with the police in exchange for fame. It’s not very clear what, according to him, the police could be getting out of the relationship.
Nevertheless, the nationalist Konstantin Krylov also insinuates ^[11] [ru] that the entire incident is smart use of political technology by the Kremlin. Perhaps the idea is that the Kremlin is purposefully inciting public hatred to distract people from ‘actual problems.'
One of the most disturbing public outbursts was that of popular Russian singer Elena Vaenga, who on July 4 posted a rant (in all capital letters and full of spelling mistakes) in her guestbook ^[12] [ru], part of which follows:

я не ИИСУС ХРИСТОС И ПРОЩАТЬ ВСЕХ И ВСЯ НЕ МОГУ(((((((((((((((((((((((((((((((((((((((( МОЛЧАТЬ НЕ БУДУ!!!!!!!!!!!!!!!!!!!!!!! ДАМЫ ИЗ ПАНК ГРУППЫ “ПУСИ ХРЮСИ” ИЛИ КАК ИХ ТАМ ЕЩЕ ОХРИНЕЛИ ВКОНЕЦ((((((((((((((((((((((( ОНИ ОСКОРБИЛИ МЕНЯ КАК ВЕРУЮЩЮЮ ХРИСТИАНКУ ДО ГЛУБИНЫ ДУШИ…… 100000000000000000 РАЗ ОНИ ВИНОВНЫ.(((((((((((((((((((((((((((( [. . .] 7 ЛЕТ МНОГО?????????????? НИЧЕГО АВОСЬ МОЗГ НАМЕСТО ВСТАНЕТ(((((((((((((((((((((((( ИМ НА ЗОНЕ ПОКАЖУТ “ПУСИ”(((((((((((((((((((((((((МЕНЯ АЖ ТРЯСЕТ(((((((((((((((((( НАХОДЯТСЯ ЖЕ ЛЮДИ КОТОРЫЕ ЕЩЕ ИХ ОПРАВДЫВАЮТ!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!((((((((((((((((

I am not Jesus Christ and I can’t forgive everyone and everything. I won’t be silent. Ladies from the punk group Pussy Hrussy, or whaever they are called, have gone completely insane. They have insulted me as a faithful Christian to the bottom of my soul. . . .they are 10000000000000000 times guilty. [. . . ] 7 years is too much? Good, maybe it’ll straighten them out. In prison they’ll show them “Pussy.” I’m shaking. And some people are defending them!

Journalist Dmitry Olshansky thinks ^[13] [ru] that this sentiment is probably shared by most Russians. Meanwhile, well-wishing bloggers continue to aggravate Riot's predicament by advocating leniency, rather than arguing with the entire premise of punishment. One recently blogged about how to “properly” punish the band members. His answer ^[14] [ru] is that they should be tried for the crime of desecration of dead bodies and places of burial, which conveniently carries with it a three-to-six-month sentence. With friends like these, who needs enemies?

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Article printed from Global Voices: http://globalvoicesonline.org
URL to article: http://globalvoicesonline.org/2012/08/08/russia-pussy-riot-doomed-by-its-own-supporters/
URLs in this post:

[1] Image: http://www.demotix.com/photo/1368365/pussy-riot-appear-again-khamovnichesky-court&popup=1

[2] comment: http://maratguelman.livejournal.com/2557698.html?thread=44752130#t44752130

[3] desecrated: http://maratguelman.livejournal.com/2558067.html

[4] wrote: http://navalny.livejournal.com/690551.html

[5] signed a letter: http://www.echo.msk.ru/doc/903154-echo.html

[6] compared Pussy Riot to neo-Nazis: http://sl-lopatnikov.livejournal.com/671426.html

[7] painted swastikas on a synagogue: http://www.newsru.com/crime/05jun2009/bonssina6ysentural.html

[8] calls Pussy Riot: http://sterligov.livejournal.com/24738.html

[9] says: http://leteha.livejournal.com/1547375.html

[10] wrote a post: http://krylov.livejournal.com/2644750.html

[11] insinuates: http://krylov.livejournal.com/2643400.html

[12] guestbook: http://www.vaenga.ru/visitor/audio/

[13] thinks: http://www.facebook.com/spandaryan/posts/457155314305292

[14] His answer: http://eugenyshultz.livejournal.com/313741.html

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