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Conflicts of Religion with Law(Santhara Issue)
CONFLICTS OF RELIGION WITH LAW
'Santhara' – Conflicts between Religious choice of a Jain and Prescription of law through judgments in the absence of Statutes.
1. It is claimed that the Jain Religion dates back more than 1,000 years before Christ (24th Tirthankara Mahavira (599 BCE–527 BCE), also known as Vardhaman), from the available religious scriptures relied by the preachers of the religion. It can also be noticed while looking into the early scriptures of Jainism that the religious leaders chose not to employ Sanskrit as their language to propagate Jainism. Perhaps, they believed that Sanskrit would restrict the religion from being spread to the larger section of the society, as only Brahmins knew and were using Sanskrit at that time. Therefore it is seen from records that a non Sanskrit language which formed basis for many other dialects in the country by name 'Ardha Magadhis' was used to propagate Jainism. The ancient scriptures are compilation of Kahas, Rasas and Grammars collectively known as Apabhramsa. It is understandable that any religion of such ancient origin would have evolved over the years by rituals, practices, customs, usage, etc., which would have later on got codified into written text i.e., scriptures.
2. Valuable teachings of each of their leaders i.e., 24 Tirtankaras, got to be written into several texts which are collectively the pride of Jain religion. The most popular Tirtankara happen to be Lord Mahavira, (who is believed to be the founder of Jainism by mistake, by many people). In fact he was the last Tirtankara. The religious literature is called Prakirma sutras.
3. Sanstaraka (later on known as Santhara) is found in one of the Agam by name Prakrina Agam. This happens to be the religious recording of the concept and practise of Santhara amongst early Jains. It pronounces starvation or fasting from a particular point of time unto death. This according to the religious is a known method in Jainism to attain salvation ('moksha'). The evidence in the religious text also shows that Mahavira's parents took to Santhara and obtained salvation. Lord Mahavira is also said to have attained salvation through Santhara. Many religious and staunch practitioners of Jain religion take the religious vow of 'Santhara' towards their end.
4. Renunciation of all worldly pleasures and attachments and bondage and commitment of any nature to any person are essential pre-requisites for a person who can take this vow according to religious scholars of the religion.
1. Huge judicial attention was centred around a recent judgment from the Hon'ble High Court of Rajasthan in the case of Nikhil Soni vs. State of Rajasthan reported in manupatra bearing citation Manu/RH/1345/2015, judgment dated 10.08.2015. The following portions are extracted from the judgment for a better understanding and a healthy debate on the subject;
39. In order to save the practice of Santhara or Sallekhana in the Jain religion from the vice of criminal offence under section 309 IPC, which provides the punishment for suicide and Section 306 IPC, which provides punishment for abetment of suicide, the argument that Santhara or Sallekhana is an essential religious practice of the Jain religion, has not been established. We do not find that in any of the scriptures, preachings, articles or the practices followed by the Jain ascetics, the Santhara or Sallekhana has been treated as an essential religious practice, nor is necessarily required for the pursuit of immortality or moksha. There is no such preaching in the religious scriptures of the Jain religion or in the texts written by the revered Jain Munis that the Santhara or Sallekhana is the only method, without which the moksha is not attainable. There is no material whatsoever to show that this practice was accepted by most of the ascetics or persons following the Jain religion in attaining the nirvana or moksha. It is not an essential part of the philosophy and approach of the Jain religion, nor has been practiced frequently to give up the body for salvation of soul. It is one thing to say that the Santhara or Sallekhana is not suicide as it is a voluntary act of giving up of one's body for salvation and is not violent in any manner, but it is another thing to say that it is permissible religious practice protected by Articles 25 and 26 of the Constitution of India.
43. The writ petition is allowed with directions to the State authorities to stop the practice of 'Santhara' or 'Sallekhana' and to treat it as suicide punishable under section 309 of the Indian Penal Code and its abetment by persons under section 306 of the Indian Penal Code. The State shall stop and abolish the practice of 'Santhara' and 'Sallekhana' in the Jain religion in any form. Any complaint made in this regard shall be registered as a criminal case and investigated by the police, in the light of the recognition of law in the Constitution of India and in accordance with Section 309 or Section 306 IPC, in accordance with law."
6. Even though this case was filed by Nikhil Soni, Advocate as public interest litigation in the year 2006, the judgment was rendered by the Hon'ble High Court of Rajasthan on 10.08.2015. The prayer sought in the writ petition was for a declaration that Santhara on account of religion can be treated as a suicide and case can be lodged as per law.
7. It is to be noted that at the time of writing this article, we are given to understand that the said judgment has been assailed by one Shri Dhaniwal Jiwan Mehta before the Hon'ble Supreme Court of India and the same is likely to be heard very soon.
CONFLICT:
8. Article 25 of the Constitution of India reads as follows:-
"Freedom of conscience and free profession, practice and propagation of religion;
(1) Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion
(2) Nothing in this article shall affect the operation of any existing law or prevent the State from making any law
(a) regulating or restricting any economic, financial, political or other secular activity which may be associated with religious practice;
(b) providing for social welfare and reform or the throwing open of Hindu religious institutions of a public character to all classes and sections of Hindus Explanation I The wearing and carrying of kirpans shall be deemed to be included in the profession of the Sikh religion Explanation II In sub clause (b) of clause reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jaina or Buddhist religion, and the reference to Hindu religious institutions shall be construed accordingly.
9. The freedom granted by the Constitution of India appears to be restrictive freedom with liberty to the State to enact laws from time to time curtailing certain practices if found to be against public order, morality and health, and against any existing laws of the land. Perhaps the Hon'ble High Court of Rajasthan has interpreted article 25 considering the self speaking restrictions therein and bringing in sections 306 and 309 of Indian Penal Code within the meaning of the existing laws of the land.
10(i) The practice of santhara is to ultimately liberate the soul from the human body which is in other words known as "death". If any voluntary act leads to death of a person it means suicide in ordinary parlance. People who commit suicide cannot be punished but people who attempt suicide can be punished under section 309 IPC. Whether attempt requires an act or even omission can be considered as an attempt? Not taking food or water can at best be considered as an omission. How can it be equated to an attempt to commit suicide which is normally attempted by acts such as :
a)Consumption of poisonous substances
b) Consuming sleeping pills in large quantity
c) Suicide by hanging
d) Suicide by setting oneself by fire
e) Suicide by drowning in Well, River, Sea etc.,
f) Suicide by running over of bus, train etc.,
g) Suicide by use of weapons capable of killing oneself
h)Suicide by falling from hilltop or elevated buildings/towers, etc.,
Attempt as defined in various English Dictionaries are as follows:
Oxford Advanced Learner's Dictionary
Make an effort to achieve or complete (something difficult)
Merriam Webster: to try to do (something): to try to accomplish or complete (something)
Black's Law Dictionary:
What is ATTEMPT?
In criminal law. An effort or endeavor to accomplish a crime, amounting to more than mere preparation or planning for it, and which, if not prevented, would have resulted in the full consummation of the act attempted, but which, in fact, does not bring to pass the party's ultimate design.
10(ii) Aiding or abetting a person to commit suicide is punishable under section 306 IPC.
11. What is achieved after death by a person may be wholly immaterial for the law. Death leaves a void in the family and society. No welfare State can encourage voluntary death for any reason or purpose and the extension of this logic is that even for religious purpose such voluntary acts (such as starvation in the case of santhara) leading to ones death should not be entertained in law.
12. The following questions keep coming to my mind again and again while reading the recent judgment mentioned above.
(a) Whether the freedom granted under article 25 of our constitution relates only to the restricted freedom to practice compulsory principles of a religion or it gives the complete freedom to practice any religious principle as propagated and promoted by the said religion out of one's choice?
(b) Whether the law has been stretched into interpretation to mean and include santhara as an act of suicide without considering the spiritual aspects religious prescription and the elevated principle already in practice in the said religion?
(c) Whether the religion of Jainism can be depicted as if prescribing suicide (through santhara) as a mode to attain moksha?
It is sad that there is no convincing answers to the above questions in the judgment of the Hon'ble High Court of Rajasthan which is the subject matter of this debate. In my personal opinion that compulsion or un avoidable rules by a religion to identify it as a religion versus the choices of various elevated spiritual principles in the doctrines of various religion available to be chosen by an individual practising such religion ought to have been considered at a detailed level while interpreting provisions relating to freedom and fundamental rights guaranteed by the Constitution of India. I also feel that, 'commission of acts 'amounting to an attempt to commit suicide should not have been equated to self imposed 'omissions' (not doing required acts such as eating and drinking-fasting ) for religious reasons. These aspects ought to have been elaborately dealt with particularly when there are prerequisite conditions enshrined in the sacred religion for the practice of santhara at least when the said religious practice was going to equated to criminal offence and termed equivalent to suicide.
13. Eventhough the Rajasthan High Court has dwelled in to the subject of santhara at length, perhaps the religious and spiritual concept of santhara was not properly covered or understood in the right perspective, the campaigners of pro-santhara movement would have wanted the High Court to have appreciated while rendering an elaborate and impactful judgment on a sensitive religious subject.
14. The following are some general compilation of some distinctive factors between suicide and santhara and the same have been enlisted herein for consideration during any healthy debate on the subject:
(a) In Jainism, the concept of choosing the manner and time of one's death is a centuries-old ritual. The devout Jains believe that Mahavira, the 24th Tirthankar, allowed Santhara, or Sallekhana, as the ultimate test of spirituality, will power, whose ultimate goal is purifying body and mind and facing death voluntarily.
(b) According to the ritual, which Jains believe has been prevalent for thousands of years, a person voluntarily gives up food and water, either because of an incurable illness or due to the belief that the end is near. It is reserved only for the old and the invalid and is practised rarely.
(c) Santhara or Sanlekhna is a bold spiritual decision to face the death at the final stage of life, can only be taken by a sensible person with the due permission of his dependents and a preacher after he has discharged all of his personal, family and social responsibilities.
(d) In fact it is quite natural and peaceful way to bid good bye to this materialistic world simply just by the way of fasting. Another form of Santhara or Sanlekhna is being practiced in short intervals during the holy quarter of a year (Chaumasa as commonly known amongst Jains), basically to quit food & water, not necessary until death.
15. Suicide is known to be a cowardly taken decision either due to depression or due to aggression by an insane mind to escape from the hardships of life by killing himself violently and instantly and running away from the responsibilities of life causing immense hardships, emotional, materialistic and otherwise to the dependent family members and is not done with the consent of the family members and upon the advice of a preacher and after clearing all his personal, family, social commitments.
16. The compulsions of a religion are different from the choices available under a religion. Jainism does not compel any person to adapt to Santhara. Every religion has prescribed and promoted fasting and self inflicted pains as supreme sacrifices to please the almighty and thereby become less of "you" and more of the "divine" and thereby walk the path of thorns to attain "moksha", "nirvana", "salvation" etc., There is huge media report about enactment of live crucification scenarios as it took place for Jesus Christ on the good Friday every year at Philippines. It is also to be noted that the government prescribed the use of sterilised iron nails compulsory during such enactment. Whether the choice of religious freedom is considered too important in Philippines and whether such a freedom is being curtailed even for the right purposes in our country which has given birth to the world's most number of practising religions and faiths. Whether the words 'choice' and 'freedom' is being tinkered and tampered with by judicial precedents are all answers that will hopefully come out in detailed manner from our coveted and academically rich apex court in the days to come.
(An article inspired by discussion with advocate Mr. Aashish Dafaria and legal research from Advocates Amar K. Panwar and S. Revathy)
M.L. Joseph
Managing Partner/Advocate
M/s.Chennai Law Associates
M.L.Joseph
Published in Constitutional Law
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The Difference Between the Wiccan Pentacle & the Satanic Pentacle
PARKER JANNEY
... Thinkstock/Comstock/Getty Images
A pentacle -- also called a pentagram -- is a five-pointed star with even sides. The pentagram is ubiquitous throughout history and its symbolism has been adapted by many world religions and cultures, including the Freemasons, the Babylonians, and the Baha'i and Christian faiths. Both Neopagans (Wiccans) and Satanists employ the pentagram in their symbolism, but this doesn't make the two faiths synonymous.
The Pentacle in Wicca
The Satanist Pentagram
1 Wicca
Wicca is a Neopagan religion that originated in England in the first half of the 1900s and exploded in the U.S. in the 1990s. Wicca is a reinvention of ancient paganism, or earth-based religions, and has holidays on solstices and equinoxes in honor of the changing seasons. It celebrates the different phases of the moon, which Wiccans believe to be a governing factor in human life. Wicca is often referred to as modern witchcraft -- practitioners believe they can manipulate situations and outcomes through communing with powers that exist in nature. Wiccans practice alone or can join with other Wiccans in a "coven." Many modern self-defined Wiccans have an eclectic practice that draws from diverse faith traditions.
2 The Pentacle in Wicca
In Wicca, the pentacle or pentagram represents the five elements: Earth, Air, Fire, Water and Spirit. A circle is often shown around the pentacle itself. In ancient earth-based religions, circles are representative of the feminine, the goddess and the interconnection of all things. The circle encompassing the pentacle is meant to show the unity of all life. As such, it is a powerful symbol used in the casting of spells. An upright pentacle represents the spirit world's dominance over the material world, whereas the inverted pentagram would symbolize the opposite.
3 Satanism
Satanism is a broad term that represents diverse beliefs. The main archetype of Satanism is Satan, the fallen angel turned demon king of Christian lore. As such, Satanism is a Christian concept, and Christianity is diametrically opposed to it. Satanists can be theists, who worship Satan as a deity, and atheists, who focus more on Satan's archetypal and mythological symbolism. Satanists the world over have been widely condemned throughout history by mainly Christian groups. Many famous incidents of cruelty, torture, and serial and mass murder have been attributed to Satanist practices or values.
4 The Satanist Pentagram
The pentacle of Satanism is an inverted pentagram, meant to represent the head of a goat (Satan is often portrayed in mythical drawings as a man with a goat's head.) The two upward-facing points are meant to resemble the horns of a goat, the sideways-facing points are ears, while the downward-facing point is the muzzle. Some schools of Satanism use the three downward-facing points to represent the rejection of the Holy Trinity of Christianity -- the Father, Son and Holy Ghost. The pentagram is used in Satanic ritual to draw upon the powers it represents.
1 Wicca and Witchcraft For Dummies; Diane Smith
2 Signs, Symbols & Omens: An Illustrated Guide to Magical & Spiritual Symbolism; Raymond Buckland
3 Modern Satanism: Anatomy of a Radical Subculture; Chris Mathews
Parker Janney is a web developer and writer based in Philadelphia. With a Master of Arts in international politics, she has been ghostwriting for several underground publications since the late 2000s, with works featured in "Virtuoso," the "Philadelphia Anthropology Journal" and "Clutter" magazine.
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redpajama_set_name: RedPajamaCommonCrawl


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Italy-Based Valagro Readying Orangeburg, South Carolina, Operations Hub
An Effective RFP Process for Your Next U.S. Capital Investment
FDI & Reshoring Lead to U.S. Manufacturing Growth
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Valagro, an Italy-based producer of biostimulants and fertilizers for the agriculture industry, is launching its new 65,000-square-foot production operations at 397 Millennium Drive in Orangeburg, South Carolina.
The company's $14 million investment, expected to come online in the third quarter of 2019, is projected to create 47 high-skilled jobs.
Founded in 1980 and headquartered in the Abruzzo region of Italy, Valagro is a global leader in the world of biostimulants. The company specializes in the production and marketing of specialty nutrients for use in agricultural production and other industrial applications.
As an incentive, The Coordinating Council for Economic Development has approved job development credits, as well as a $100,000 Rural Infrastructure Fund grant to Orangeburg County to assist with the costs of building construction.
"The construction of this U.S. production facility greatly supports our ability to better serve some of the most strategically-important markets, such as the U.S., Canada and Mexico. This means fully implementing Valagro's principle of putting the customer in the center; the new facility will allow us to improve our ability to meet customers' needs by providing them with a wide range of sustainable and effective nutritional solutions," said Valagro CEO Giuseppe Natale.
"Today, we celebrate yet another international firm choosing to do business in South Carolina, a further testament to our business-friendly climate and well-trained workforce. I congratulate Valagro and Orangeburg County on this terrific new partnership and look forward to watching it thrive for years to come," Governor Henry McMaster said.
"We welcome Valagro to South Carolina and to Orangeburg County. Valagro is joining one of the state's top industries, and we're eager to share our agribusiness-friendly climate with this international company as it builds its new U.S. production facility," S.C. Agriculture Commissioner Hugh Weathers said.
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text:
1970 | Shakespeare's Histories
Shakespeare's "History Plays," even those which deal with the relatively recent past, like Henry VIII, are not accurate history. Although Richard III is often reviled for slandering the real king, the other histories are popularly admired for their pageant quality — our greatest poet spinning the yarn of our national heritage.
Laurence Olivier's film make-up for Henry V is deliberately modelled on the famous portrait, and anyone attempting Shakespeare' s Henry VIII is likely to be judged for the accuracy of a Holbein stance and beard than by the more essential qualities of his performance. Any designer who attempts accuracy of historical detail must recreate the minutiae of heraldry if he is not to be tripped up by the inevitable expert more interested in heraldic minutiae than the broad sweep of the drama.
Of course, Shakespeare wrote about real events, and much can be learnt by determining where he altered the facts, thereby judging how much he was a Tudor apologist or an independent political critic. That, though, is a director's job: an actor's is to judge the play not the history. So in preparing our Richard II, we delved not at all into the real events. That is not to ignore Elizabethan culture — the current ideas of Kingship and Kingdom — which are vitally relevant to understanding those ideas as they are presented in the play. But the play itself at once suggested how much we needed to discover of that background.
Clearly Richard II was not our modern constitutional monarch, limited by the reins of popular franchise; Shakespeare expects of his audience a familiarity with notions of society which are now extinct in Britain and only to be found extant in, say, recent Tibetan history or perhaps the Vatican. Richard II and his court reminded us of the Dalai Lama or a pope than any monarchy still reigning. That notion is contained in "the divine right of kings," and the play is a mystery until the total tyranny of Richard' s rule is appreciated.
Shakespeare is more concerned with people than with ideas. He is not writing a treatise on nor a criticism of tyranny, though his characters are obsessed so. The effect of all the Histories is a recreation of lovers, friends, enemies, allies, lords, ladies, and their servants, all imprisoned by a fixed society, some trying to escape from it or come to terms with it but, as far as the enduring memory any audience holds of them, not overwhelmed by it.
Despite the carpings and obsessions of our national concern with the dates and lists of our primary school history lessons, Shakespeare's history plays endure because the characters in them are so real as to outlive their historical origins. Can that be true of Richard II, a mediaeval tyrant, behaving like a divine incarnation: is our concern for him now anything more than an objective peep at an irrelevant predicament? Or a wallow in heraldic prettiness, gages meaninglessly flung, paste crowns, the gold lamé of a pantomime walk-down or a state occasion down the Mall?
Richard II, King of England , is challenged by the might of his dissatisfied subjects led by his cousin Bolingbroke, who in capturing the crown for himself has the rightful king killed. Thus précised, the story of the play is the story of more recent events.
During our brief tour of Europe, we played Richard II in Bratislava, the Slovak capital of Czechoslovakia and the meeting-place of the Dubchek and the Russian leaders. Before the invasion, the Russians were regarded rather as America is in Britain today — a powerful ally, foreign but related in support and friendship, not a big brother but a trusted cousin, perhaps. Bewilderment was mixed with bitterness. Bolingbroke was Richard's cousin — no love lost between them — but the stronger man's plea was much the same as the stronger forces, that he was attacking the weaker to save him from his false friends, to re-establish the right — force for right not an aggressive invader. In detail, too, the parallel has force — so often are coup d'états accomplished whilst the heads of government are away on other business, as Richard is away fighting in Ireland when his cousin returns to overthrow·him.
I don't remember the Czech situation ever being discussed in rehearsal or before, but on reaching Bratislava and in particular when playing the "return from Ireland" scene when the powerless king calls on the land itself to help him against the might of his relative's superior forces, then Shakespeare the modern historian asserted himself.
At the inevitable civic reception afterwards, I asked our host, only just promoted by the new regime as Cultural Minister for Slovakia, who he thought was the hero of the play —"They are both good, both wrong," which seems Shakespeare's message, if not the conclusion more popularly held by the rest of that audience. Our visit, arranged before the invasion, was not at all advertised by the new authorities, but we had two packed houses for what was clearly regarded as a political play, not a historical pageant. — Ian McKellen, 1970
Directed by Trevor Nunn
July-October 2007
Limited run began 12 November 2007
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2017-2018 Board

The 2017-2018 Princeton ACM Student Chapter is run by these history makers:

Chair: Perry Cate

Perry Cate '19 is lucky enough to have been programming for some time now, and has been a member of ACM since his freshman fall. He gets especially excited about systems-level coding, backend development, and software architecture. This summer, he will be a production engineer intern at Facebook, working on networks and traffic routing. In his spare time he enjoys working on assorted side projects, singing in Princeton Acapellago, improv'ing with Lobster Club, beating his friends at Mario Kart Wii, and brainstorming new ways to help ACM grow. Please come to a Code@Night and say hello!

Vice Chair: Antony Toron

[No bio]

Treasurer/Secretary: Hector Solis

Hector Solis '19 is from Manassas, Virginia. He is studying Computer Science and has a passion for startups and entrepreneurship. In his free time, Hector likes to do long distance runs while taking in the scenery. For the second year in a row, he will be Treasurer/Secretary of ACM. He deals with funding for our Code@Nights and has helped organize bringing a team to ICPC 2017. This summer 2017 he has a tech internship with Capital One near his home in Virginia. He hopes to keep expanding upon the efforts of last year to make Princeton ACM a better community for all Princeton students.

Workshops Coordinators: Andrew Wonnacott, Rohan Doshi (Spring 2017)

[No bios]

Projects Coordinator: Daniel Stanley

Hi there! My (illegal, as opposed to legal) name is DanStan and I'm our Projects Coordinator. In my free time I coordinate some activities of my own, specifically in PAVE, Engineers without Borders, and the robotics club. I also play trumpet in the marching band and sing tenor in Acapellago (I also sometimes sing in band [Acapellago is just acapella though (hey that rhymed!)] [I also like nesting braces (unless it's a Perl expression [your editor should check them for you (I checked this one in Sublime!)] [although I've never actually written Perl (but I'd go to an ACM workshop [those are awesome, go to them!] on learning it)])]).

Careers Chair: Rani Jaiswal

[No bio]

ICPC Chair: Daniel Leung

Daniel Leung ('20), from Sacramento, California, is pursuing a BSE degree in Computer Science. Initially, he had a tough time deciding on what to major in when coming to Princeton, but he decided on computer science because he loves the interdisciplinary nature and widespread applications of the field. As an ACM board member, he hopes to help others learn to love the field and find their niche. Daniel is also a part of the entrepreneurship club, dances for Sympoh (Princeton's only breakdance group), and works with PAVE (Princeton Autonomous Vehicle Engineering).

Publicity Chair: Richard Chu

Richard is from New Jersey and is studying computer science. He will be an intern at Amazon during the summer of 2017, and was previously a hackNY Fellow '15 and an intern at BuzzFeed. In his free time, he enjoys reading novels, writing short stories, taking walks, and playing video games. In the future, he wants to pursue work in artificial intelligence and machine learning, and help bring about the first superintelligent AI.

You can reach the current ACM board here.

        © 2022

            ACM Student Chapter of Princeton, Inc.
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redpajama_set_name: RedPajamaGithub


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text:
Politcs Mondays: Question Of November - Black Radicals, Activists and the 2004 Elections by Horace Campbell
The Black Radical Congress adopted a motion at the National Council Meeting in March 2004 that all Black Radicals, activists and decent human beings should work to defeat the George Bush regime. The International Caucus of the BRC supports this position and call for all decent humans, but especially members of the left to intensify the work to defeat the group that is now entrenched in power and is fighting against humanity in wars at home and abroad.
The 2004 election is taking place in the midst of the deepening militarization of the planet. The wars in Afghanistan, Iraq, Palestine, Columbia, on numerous fronts and the war at home makes this an election one component of the war. Hence, opposition to the Bush regime should be an element of the peace movement's opposition to war, racism and repression. The election propaganda of the current administration is one aspect of the psychological war to intensify the climate of fear and insecurity. Black Radicals have been opposed to this war and it is important that all sections of the movement intensify the efforts to connect with the campaign to defeat George Bush without tying ourselves to the alternative.
In the main, the Kerry campaign and the Democratic Party have been unresponsive to the increased exploitation and racism of the current system. In many respects, the Black Congressional Caucus, except for the courageous women such as Barbara Lee and (hopefully Cynthia McKinney) has been a silent force and these elements must be pushed in their electoral districts to centralize the issues of health care, relevant and transformative education, sustainable peace, affordable housing and reconstruction of the urban infrastructure... These issues have been simplified in the slogans of "education, not incarceration," "books- not bombs," and the campaign to end the war. The Kerry camp has turned its back on the anti-war movement and is representative of a section of the Democratic Party that wishes to better manage the war and win allies for the imperial mission of occupying Iraq.
The Kerry/Edwards team believes that in affirming One America, this slogan will paper over the deep social, racial and class divisions in the society. It is most significant that the Democratic Party has not raised the military- prison -industrial complex in a serious way. The lawyers of the Democratic Party are quite willing to work to ensure that the votes of Black, Latino/Latina and First Nation peoples are counted without taking up the issue of political disenfranchisement of millions of poor and black people. The BRC has been involved in the National Campaign of Fighting for Voter Security. In all parts of the country, the BRC has signed on to the Racism Watch 2004, especially the vote for racial justice campaign.
In every locality, individuals and local organizing committees have been finding their own modest way to engage the process of raising questions that are central to the concerns of the oppressed. It is from the ranks of Black Radicals and from the prison reform movement as a whole, where the links between militarism abroad and the prison industrial complex have been made. It is this cross-section of the society that continues to raise the question of the fate of Mumia Abu Jamal and Leonard Peltier. Black Radicals have been on the streets opposing the war and challenging the color coded climate of fear that has been orchestrated by the George Bush regime. In many ways, these forces have helped to shift the nature of the discussion and reinforced the point that the Abu Gharaib was not an aberration but based on practices that have been well developed in the United States. The isolation of the Bush regime over the question of the violation of International Law on all fronts must continue. The current administration is opposed to engaging the International Criminal Court because it knows full well that it is breaking international law. The BRC is calling for a full disclosure of the military crimes committed in Guantanamo, Iraq and Afghanistan.
For these reasons, the opposition to Bush does not mean a blanket endorsement of the alternative. The most important task of the moment is to act against the further entrenchment of the neo-conservative (some would say neo-fascist) forces. The Black Radical Congress wants to make it clear that this is a tactical move in times of war and hence the BRC will call on all to support the Democrats so that the neo-conservatives can be removed from the control of the Presidency. This call means that the BRC's opposition is not a call for a blanket engagement in the electoral process, but it is a call to build a coherent position so that the radical forces will be in touch and will be in conflict if necessary with any new government after November 2.
The mobilization for the elections must be part of a call for the creation of the pre conditions for organizing African Americans, oppressed immigrant groups, gays and lesbians, Latino/Latina, First Nation peoples, poor whites, the unemployed, and all peace loving peoples. Black activists must expose the duplicity and immorality of the Bush campaign to make inroads into the black community on the basis that this neo- conservative government is a regime of faith upholding the values of the religious right. With regard to the questions of same sex marriage and the right of women to have control over their bodies, this government has sought to mobilize a stratum of conservative blacks who will conveniently forget the millions of ordinary citizens, especially peoples of color who do not have access to affordable health care, and the basic rights of a decent livelihood. It is a testament to the depth of the moral crisis of the society that the most materialistic and capitalistic elements who will kill for the oil wealth of other nations have been seeking to invoke a brand of religion (called faith) to further their case for repression and war.
All those who have the opportunity to vote on November 2, must go out to vote to remove Bush. The contradictions of the massive debt, unemployment, underemployemnt, environmental racism, and the tenuous nature of the dollar as the currency of world trade cannot be solved by the Democratic Party. The challenge will be to defeat Bush and build a movement that is based on reversing the priorities of the militarists so that the society can make a break with the traditions of racial genocide.
Horace G. Campbell of The
International Caucus of the Black Radical Congress is Professor of Political Science and African American Studies at Syracuse University
Horace G. Campbell


text:
Q: My notification system is having issues with the error "attempt to call instance value" So the full code is here in the two parts: Server and Local. I am trying to make a system that stores the Balance of the user, from the table, in a IntValue inside of their player in game.Players then call it later to check if it has changed. If It has, send a Notification to the GUI via a local script. Whatever happens, the notification does not appear. If you need anything else, I'm happy to give you it. Thanks for reading and any potential help. This is for a game called Opix Islands on Roblox, I am not an expert nor a noob, I just got a bit stuck.
Server:
    while true do
    for i,v in game.Players do --this is the line with the error.

            local tab = nil
            for I,V in pairs(_G.GlobalData) do
                if V.UserId == v.UserId then
                    tab = V
                end
            end
            if not v.Bank then
                newval = Instance.new("IntValue",v)
                newval.Name = "Bank"
                wait()
                newval.Value = tab.Bank

            else
                if tab.Bank > v.Bank.Value then
                    print ("Greater than stored value")
                    local changedby = tab.Bank - v.Bank.Value
                    game.ReplicatedStorage.Notif.Return:FireClient(v,changedby,false)
                elseif tab.Bank < v.Bank.Value then
                    print ("Less than stored value")
                    local changedby = v.Bank.Value - tab.Bank
                    game.ReplicatedStorage.Notif.Return:FireClient(v,changedby,true)--Player to send to,amount it has changed by,If it has gone down
                end
            end

        end

    wait()
    end

And the Local script:
game.ReplicatedStorage.Notif.Return.OnClientEvent:Connect(function(Change,Down)
     if Down == false then
        local Notification = script.Parent.NotificationExample:Clone()
        Notification.Name = "Notification"
        Notification.Parent = script.Parent
        Notification.Text = "Your Bank account balance has just increased by: £"..Change
        print ("Bank account Increased by:"..Change)
        Notification.Visible = true
        print ("Notification should be visible")
        wait(3)
        Notification:Destroy()
        print ("Notification should be gone!")
    elseif Down == true then
            local Notification = script.Parent.NotificationExample:Clone()
            Notification.Parent = script.Parent
            Notification.Name = "Notification"
            Notification.Text = "Your Bank account balance has just decreased by: £"..Change
            print ("Bank account decreased by:"..Change)
            Notification.Visible = true
            print ("Notification should be visible")
            wait(3)
            Notification:Destroy()
            print ("Notification should be gone!")

    end

end)

Here's a picture of the hierarchy, the event is in the replicated storage.

Many Thanks.

A: Looks like game.Players is not a function.
Something like this
for i,v game.Players do

end

cannot work.
From the Lua manual:

A for statement like
 for var_1, ···, var_n in explist do body end works as follows.

The names var_i declare loop variables local to the loop body. The
first of these variables is the control variable.
The loop starts by evaluating explist to produce four values: an
iterator function, a state, an initial value for the control variable,
and a closing value.
Then, at each iteration, Lua calls the iterator function with two
arguments: the state and the control variable.

In your case Lua will treat game.Players as the iterator function as this is the first (and only) element of the explist you provide.
When called it will result in the observed error as it is not a function value.
You probably want to do something like
for i,v in ipairs(game.Player:GetChildren()) do end

A:     while true do
    for i,v in pairs(game.Players:GetChildren()) do --this is the line with the error.

            local tab = nil
            for I,V in pairs(_G.GlobalData) do
                if V.UserId == v.UserId then
                    tab = V
                end
            end
            if not v.Bank then
                newval = Instance.new("IntValue",v)
                newval.Name = "Bank"
                wait()
                newval.Value = tab.Bank

            else
                if tab.Bank > v.Bank.Value then
                    print ("Greater than stored value")
                    local changedby = tab.Bank - v.Bank.Value
                    game.ReplicatedStorage.Notif.Return:FireClient(v,changedby,false)
                elseif tab.Bank < v.Bank.Value then
                    print ("Less than stored value")
                    local changedby = v.Bank.Value - tab.Bank
                    game.ReplicatedStorage.Notif.Return:FireClient(v,changedby,true)--Player to send to,amount it has changed by,If it has gone down
                end
            end

        end

    wait()
    end

redpajama_set_name: RedPajamaStackExchange


Noah Diehm was a junior at Clarke College, thinking he would eventually marry and have a family like most in his age group. He was a resident assistant, working part time at The Village Inn restaurant and enjoying studying philosophy.
The thought of priesthood really wasn't on his radar. Then his home parish, Church of the Resurrection in Dubuque, took part in the Called By Name program, where parishioners were invited to name and call forth those in their parish who might serve well as a priest or religious.
But once the seed was sown, the idea didn't go away as it was nurtured by others. Father Nicholas March, then associate pastor of Resurrection, invited him to attend an Operation Andrew dinner.
Then at another discernment event called Thinking of Priesthood at St. Thomas Aquinas Church and Catholic Student Center in Ames, — Father Jonathan Fassero, OSB, a monk of St. Meinrad Abbey and Seminary, talked about the beauty of marriage and the beauty of priesthood.
"There is this tension, but he put forth so realistically the beauty of priesthood that in the end it made it easy for me to think, 'I can say yes to going to seminary and trying this out,'" said Diehm.
There were long discussions with his parents, Curt and Nancy Diehm of Dubuque; his younger sisters, Emily and Megan; and his spiritual director, Father William Joensen. After graduating from Clarke, Diehm spent a year in pre-theology at Loras College before going to St. Meinrad Seminary in St. Meinrad, Ind.
Diehm, 27, will be ordained, along with Anthony Kruse, at 10:30 a.m. on Saturday, June 25, at St. Raphael Cathedral in Dubuque. He will celebrate a Mass of thanksgiving at the Church of Resurrection at 3 p.m. on Sunday, June 26, followed by a reception in the school gym.
Diehm has a deep love for sacred Scripture, describing himself as a Scripture nerd already from his involvement in Bible studies at Clarke.
He believes the role of a priest is first and foremost that of "Father" and sees spiritual fatherhood as central to his ministry. "I want to be a presence in the church and in the lives of the people, as a kind and loving face of God the Father," he said, while acknowledging his own human limitations.
Summer assignments included St. Joseph Parish in Marion and St. Francis Xavier Parish in Dyersville.
Ordained: May 26, 2007 I am the youngest of four children and I was born in Racine, Wisconsin. My dad, Jerry Gross, is a self-employed insurance agent and is semi-retired. My mom, Cathleen Gross is a retired Catholic school teacher. I attended St. Rita Parish and School in Racine from K-8 and then attended the local public high school. Then, following family tradition, I became the fifth member of my family to attend Loras College in Dubuque . I majored in history and minored in philosophy and Catholic studies.
I first received the call to priesthood when I was nine years old, after serving my first Mass. I remember going back to the sacristy and there was an Augustinian religious brother named, Bro. Patrick. When I was taking off my alb, he told me that I would make a good priest. From that moment on I always had the thought of priesthood in my mind.
I was ordained by Archbishop Hanus on May 26, 2007. I attended Saint Meinrad Seminary in southern Indiana for my seminary training. It was a very good place because it allowed me to truly look at the calling of the Spirit in my life, the purity of my intentions for entering the priesthood, the gifts that I had that needed to be nurtured, and the areas of weakness in my life that needed to be addressed. The best part of being in seminary was the brotherhood of living with men who were there for the same purpose. Another great feature of seminary was the opportunity to study and live my faith in an intentional community. The toughest part of seminary was the work of looking at myself and asking the Lord, spiritual directors, and peers to help me become more human and a better Christian.
I am presently in my first assignment as associate pastor of Holy Spirit Pastorate, the Dubuque city cluster of Sacred Heart, Holy Trinity, and Holy Ghost parishes. In July, 2009, I will be moving to my second assignment as associate pastor of St. Francis Xavier Basilica in Dyersville, and St. Paul Parish in Worthington .
Living out the promises of celibacy, simplicity of life, prayer, and obedience have their challenges. The greatest challenge is to remain a man of prayer which is the very life blood of the priesthood. Two of the most important tasks, prayer and preparation for preaching, are the two most difficult tasks to keep on the front burner of life. That is the constant struggle. Celibacy will always have its challenges but the benefits and graces are so abundant. The promise of obedience is the constant reminder that the work of ministry is never about just me. I am merely an instrument. For me, the struggle of obedience is to believe that despite my feelings about situations and assignments, the People of God will be taken care of by able priests before and after I come and go in their lives. Obedience gives the gift of freedom to know what I am to be about. I am to be about Christ and his glory.
The biggest surprise about priesthood flows from one of the graces of celibacy. I have been surprised by how quickly I came to love my people. I have been surprised by how much good and holiness I want for my people. When it happens, I am so happy for them and when hardship comes in their lives I am affected by their struggles. This is where I see the real truth of the priest acting in the person of Christ, the head. It is a tangible truth. It is a truth that is so beautiful. It is a truth of the heart that I never expected to be so meaningful.
I enjoy golfing, reading, going out to dinner with friends, and following Church news and secular news.
Ordained: May 26, 2007 I am as the youngest of five children who grew up on a family owned and operated dairy farm in Winneshiek County , situated between the towns of Ossian and Decorah. Our family belonged to St. Francis De Sales Parish in Ossian where I attended Catholic School, grades 1-8. From 1990-1994, I attended South Winneshiek Senior High School. I had always felt a calling and attraction to the priesthood even as a young child but over the course of several years, I had to gradually become more comfortable with the idea of becoming a priest. My parents had a strong faith, led a simple life and tried to teach their children these same values. My parents instilled in me that attending Mass on Sundays and Holy Days of Obligation was the highest priority. Except in rare circumstances, my father did not do any unnecessary field or farm work on those days. Their strong faith influenced me so greatly that I took great care to attend Mass on Sundays and Holy Days of Obligation while I attended Loras College from 1996-2000. I earned a Bachelors Degree in History at the Loras College and continued to help on our farm from 2000-2002. In this vocational interlude period, I felt called to be either a history teacher or an archivist. I started to pray more and more and became more receptive to God's calling in my life.
In the fall of 2001 and spring of 2002, I still had not been successful in beginning a career in my chosen field of study but helping my brother on the farm and helping my widowed mother allowed me the precious gift of time for thinking, praying and discernment. While I had pursued many job leads, they all went nowhere. I started asking myself if what I wanted for my future life's work was actually what God for me. I found myself, with the Holy Spirit's help, reflecting even more deeply upon all of the times I had felt called to the priesthood, in addition to the occasions when other priests, friends and family members had reiterated what I had already been internally experiencing. From 1999-2001, on three distinct occasions, my hometown pastor, Msgr. Cletus Hawes, invited me into the priesthood. Several other priests also invited me to consider priesthood. These personal invitations were very meaningful to me and helped to bolster my confidence that God was indeed calling me to the vocation of the ministerial priesthood. In the spring of 2002, after a rich and prayerful Lenten Season, I finally made my way to Msgr. Hawes' office and asked him to help me get in touch with the Vocation Office of the Archdiocese of Dubuque. I began my seminary formation in the fall of 2002 at Loras College and lived in Vianney House, both located in the city of Dubuque.
I spent one year at Loras and earned a Minor in Philosophy. I began my seminary formation at the Vianney House with other young men who were beginning their discernment of the priesthood. I was then assigned to The Saint Paul Seminary, St. Paul , Minnesota . I spent the next four years delving into the teachings of the Church through the study of theology, in addition to the other three pillars of seminary formation manifested through human, spiritual and pastoral formation. I was ordained in May of 2007. The best aspects of seminary are the fellowship and camaraderie that exists among the seminarians who are sharing the joys and struggles of the formation process. I met and built relationships with many wonderful people such as seminary staff and people who were charged with my formation as well as parishioners and individuals I came in contact with at pastoral assignments during the summers and during the academic year in the seminary. I left the seminary with a deeper understanding of who I was as an individual, who God is, and how His ways are not always my ways. For me, the most difficult part of the seminary was learning that my time was not my own and that the formation process was quite rigorous with several demands placed upon my time. However, through the help of God's grace assisted with large doses of caffeine, I discovered that everything always got done!!! So, there is more going on here than just human initiated effort.
My assignments to date: The Basilica of St. Francis Xavier, Dyersville, and St. Paul 's Parish, Worthington from 2007-2009 and St. Jude Parish Cedar Rapids effective July 14, 2009 until July 2011, at the discretion of the Archbishop.
Even after Ordination, formation and growth are ongoing as struggles and temptations do not magically disappear. Priests are not immune to becoming caught up in the accumulation of "stuff." We must take great care that prayer life does not get swallowed up in the hectic busyness of our current culture and the demands of the parish (parishes) that we serve. Balancing prayer, leisure, friends and proper exercise with adequate rest is difficult for me. I try to walk as much as I can during the week but this does not always happen. I must never forget how I need to rely on God's grace to help me grow in virtue that makes integration of my life easier. Without a deep and abiding life of prayer, our ministry and priestly lives become dry and self-focused. We need to remember that the people and parishes we serve are God's and not ours. We need to keep this in mind in living the vow of obedience when we move to new assignments as priests!
The surprises that I have encountered in the priesthood are the deep love and respect that many people still have for priests and the great demand there is for priestly ministry. I am deeply touched and surprised at how difficult it is for those in our parish communities when we are reassigned and it is time for us to say goodbye and move to the next assignment.
In my free time, I enjoy reading, yard work, classic cars (I own and drive a 1974 Buick Century Lexus) tinkering with hand tools, small repair jobs, and anything to do with history and its preservation.
DUBUQUE — For a young man from rural Petersburg with an eye on the priesthood, a gentle nudge out of his comfort zone was all that was needed.
With his ordination approaching soon, the fourth-year theologian at the Pontifical North American College in Vatican City has gained a better understanding of the universal church, a more global perspective on life, and added maturity.
Anthony "Tony" Kruse will be ordained to the priesthood on Saturday, June 25, 10:30 a.m., at St. Raphael Cathedral in Dubuque, along with Noah Diehm of St. Meinrad Seminary in St. Meinrad, Ind.
On the following day, Kruse will celebrate his first Mass at his home parish — SS. Peter and Paul in Petersburg — at 12 noon. As expected, he's feeling a range of emotions about what lies ahead. Excitement, joy and hope, with a twinge of anxiety.
"I've been preparing for this day for six years," Kruse said. "And now this is it. It's time. I'm where God wants me to be, a parish priest.
Kruse, 33, graduated from Beckman Catholic High School in Dyersville in 1997. The son of Angela and the late Pat Kruse, he grew up on a dairy farm one mile north of Petersburg with three brothers and a sister. His father died 16 years ago. His step-father, the late Ralph Oberbroeckling, who died April 29, 2011, had eight children of his own.
Kruse graduated from Loras College in 2002 with a bachelor's degree in history. He then served as campaign manager for a friend, Steve Lukan, who successfully ran for the Iowa House of Representatives.
When the legislature convened in January 2003, Kruse was hired to serve as Lukan's clerk in Des Moines. While working in that position for three years, he felt an ongoing tug in a different direction.
Upon returning to Loras in 2005, this time as a student at St. Pius X Seminary, Kruse attended a retreat at Mundelein Seminary in Mundelein, Ill. He really liked the Mundelein campus and its close proximity to home, making it his top choice for major seminary.
Archdiocesan officials, however, encouraged him to consider the Pontifical North American College, citing a greater potential for personal growth by forging new relationships in a different culture and language far from home.
Kruse was apprehensive about going to Rome and struggled to adjust his first year there (2007-08).
Looking back today, he knows getting out of his comfort zone, challenging himself, was what he needed most.
Studying in Rome has also given Kruse a sense of hope and optimism for the Catholic Church in general.
How did his faith develop and grow early in his life?
Among the clergy who have mentored Kruse along the way are: the late Msgr. Albert Manternach, Petersburg pastor, 1986-89; Father John O'Connor, current Petersburg pastor; Father Phillip Kruse, an uncle and Bellevue area pastor; Father Scott Bullock, archdiocesan director of seminarians; and Msgr. Joseph Hanefeldt of the Omaha, Neb., Archdiocese, director of spiritual formation at the North American College.
Having faced his own fears, Kruse is now in a position to challenge other young people to step up and do the same.


It has a good staff.
But do taxpayers want to divert money from students and classrooms to support Gardner Edgerton Youth and Community Programs?
Last year, with little public discussion and no apparent business plan, the district started GEYCP. When the programs began, officials estimated a breakeven point near $250,000. After the first year, the loss is $214,000.
With about 2,500 participants, that's a loss of $87 for each.
Or, put another way, with 900 employees, that would be an additional $238 annually each.
Or, with 6,100 students, that's about $35 each that could be used to offset parents' costs for school supplies, or to offset enrollment fees.
The old adage is "you can't sell at a loss," but that seems to be the conundrum USD 231 is in — the more participants you enroll, the higher the loss. If you are running the program "like a business," that offers few options: cut salary and expenses, raise participant costs, or borrow money.
The Board of Education seems to have opted to borrow money by transferring about $204,000 from the general fund, which is funded by mill levy – taxpayers' money – and generally used for teachers, classrooms and students.
Instead, the money is going towards programs — some already offered by both Gardner and Johnson County parks and recreations – such as basketball, volleyball and other sports-inclined program.
We believe the Board of Education needs to take a serious look at the program's long term financial effects on the district.
We believe the Board of Education needs to determine whether the program's mission meets the statutes' requirements: (1) Providing pupils with additional time to achieve learner exit or improvement plan outcomes; (2) giving pupils remedial instruction or independent study assistance; (3) affording pupils an opportunity to strengthen or attain mastery of basic or higher order thinking skills; and (4) conducting special projects and activities designed to enrich and enhance the educational experience of pupils.
We believe the Board of Education needs to determine if the district's taxpayer monies should be used on programs that duplicate the city and county's, which taxpayers already subsidize.
And we believe the BOE should not arbitrarily transfer taxpayers' monies from the intended purpose of students – out of sight – with a quiet bookkeeping maneuver.
The BOE seems to be on the path to increased transparency and public input; please review the GEYCP. It's a well-intended program with an excellent staff.
Please tighten the focus and review the financial viability, as well as sticking to the district's major objective: educate our youth and prepare them for the future.
Please continue the path towards reconciliation and cooperation with the City of Gardner to form a partnership that is efficient and cost-effective for taxpayers.
And, number one, – ask the taxpayers if this is how they want their money spent.
OUR VIEW: Happy New Year!


text:
Moving pictures, #57
November 9, 2016 by iansales	2 Comments
Managed to tick a few off the 1001 Movies You Must See Before You Die list this time.
Down by Law*, Jim Jarmusch (1986, USA). I don't get Jarmusch. I don't get why his films are so highly regarded. A bit like Hartley, then. Both are US independent directors with substantial careers, and I have no idea why anything they've made appears on the 1001 Movies You Must See Before You Die list. Having said that, I can see why Down by Law might appeal to some. It stars Tom Waits, John Lurie and Roberto Benigni as three hapless convicts, all of whom have been imprisoned for crimes they didn't commit. They manage to escape, andmake their way through a swamp, before stumbling across an isolated diner run by a young Italian woman. The film runs on the dynamics between the three leads, and it is, I admit, well-handled. The black-and-white photography also looks pretty good, and the soundtrack isn't bad either. But the story is just a bit, well, tired. Three semi-lowlifes thrown together into a cell (well, Lurie's character is a pimp, but the other two are a disc jockey and a tourist), and the rest of the story rests on the setting, New Orleans. It's entertaining enough, but I'm not convinced it belongs on 1001 Movies You Must See Before You Die list.
Red Sorghum*, Zhang Yimou (1987, China). Jiu'er is given in marriage to a much older, and leprous, man who owns a sorghum farm and distillery. During the trip to the distillery a bandit attacks the wedding party, but is fought off by one of the sedan chair carriers. Later, on a visit to her parents, the man who killed the bandit abducts and rapes Jiu'er. On her arrival at the distillery, she discovers her husband has died under mysterious circumstances. She takes over the failing business and tries to make a go of it. But when her rapist re-appears, tries to claim her but is rebuffed, he responds by peeing in the jars of liquor. It turns out this actually improves the taste of the liquor, and the business flourishes. I'm not making this up. Years later, after Jiu'er has given birth to a son, the Japanese invade China, and eventually arrive in the region. They take the distillery workers prisoner, and force one of them to flay another alive. When he kills the prisoner instead, they get another distillery worker to skin him. The workers then set an ambush for the Japanese soldiers but it goes wrong. The story is narrated by Jiu'er's grandson, who frames it as the history of his grandmother. I'm not sure the narration adds anything to the film, because it works pretty well without it. It's beautifully shot, and looks absolutely gorgeous – something the West seemed to discover big time about Chinese historical and wu xia films after Crouching Tiger, Hidden Dragon. Red Sorghum won a shedload of awards at film festivals around the world, although that year's Academy Award for Best Foreign Language Film featured entries from Denmark, France, Spain, Italy and Norway – and was won by Denmark's Babette's Feast, which is, admittedly, excellent. In fact, a Chinese film wasn't nominated until 1990, and that was also by Zhang Yimou. But, anyway, Red Sorghum, a good film, and it definitely belongs on the 1001 Movies You Must See Before You Die list.
The Dead*, John Huston (1987, UK). I couldn't find a copy of this to rent anywhere, nor were there any for sale on Amazon. So I ended up buying one on eBay (admittedly for much cheapness), but I now see a seller on Amazon has apparently found a load somewhere… although, to be honest, I wasn't all that taken with it. Huston was eighty when he directed this film, mostly from a wheelchair, and was on oxygen for much of the time. Certainly, The Dead is not your usual Huston film, although his age at the time is completely irrelevant. The Dead is based on a short story by James Joyce, and while I've not read the source text, the film at least possesses the virtues of beginning, middle and end. But, for all that, I wasn't especially taken with it. It is set in Dublin in 1904 at a party on the Feast of the Epiphany hosted by three unmarried sisters. The great and good of their social circle turn up, eat, drink, dance, listen to recitals and genereally do the sort of things people did at posh parties in Ireland at that time. The story apparently focuses on the memories of Anjelica Huston's character of an ex-lover, when quizzed by her husband on her sombre mood, but the film seems mostly interested in exploring the social dynamics of the people at the party. There's no doubt it's a well-made film, and there's an economy of technique which evidences a long and illustrious career in cinema… but it's a film that, for me, seems to mostly appeal to those who like the type of film it is – whether that's drawing-room dramas or Jocycean adaptations. Not for me, I'm afraid.
Sergeant York*, Howard Hawks (1941, USA). The only copy of this I'd found was on Amazon Prime, but it wasn't one of its free movies. I had to pay £3.49 to see it – for a "48 hour rental" – which was a bit steep, I thought. I have since learnt that new Hollywood blockbusters cost up to £9.99 to view by streaming. Oof. I get 12 rental DVDs a month for that. Anyway, Sergeant York is based on a true story. A Tennessee hillbilly volunteers to fight in WWI (not the 1917-1918 War, which is a really insulting way of referring to it), and becomes a war hero when he captures 132 Germans. I have a lot of time for the Silver Fox, he made some great films. But this is not one of them – despite being the only one for which Hawks was ever nominated for the best director Oscar. Gary Cooper is too old for the title role, and the scenes set on the Front clearly show Californian hills in the background. But. The scenes set in Tennesse are all studio sets, and they're really fake and strange and quite weirdly beautiful. It's all deeply unconvincing – but where that works against the film in the scenes set during WWI, it actually improves the scenes set in the valleys of Tennessee. There's one particular scene where Cooper is trying to plough a patch of stony ground when the preacher appears and lectures him, pointing to a distant tree in illustration of the point he is making. And it's like Hawks used tilt-shift on a bonsai tree, it looks so strange and unwordly and quite peculiarly lovely. Sadly, the story is hampered by an over-reliance on sterotypes, Cooper's miscasting in the title role, and a failure to convince in either of the two chief worlds it presents. It was entertaining, and I'm really taken by some of the cinematography, but, to be honest, Hawks made better films, and the success of this one when it was released feels mostly a consequence of pro-war propaganda.
The Story of the Last Chrysanthemums*, Kenji Mizoguchi (1939, Japan). Mizoguchi is one of the big Japanese film names, like Ozu and Kurosawa, and while I've seen some of his films I've never really managed to work out what makes him distinctive. Admittedly, I've never really cottoned to Japanese historical films, and though I now find them more enjoyable than I once did, I've yet to figure out why, say, I enjoyed Floating Weeds (Ozu) but not Sansho Dayu (Mizoguchi). Of the four films I've now seen by Mizoguchi – and I suspect at some point I'll watch more, whether or not they're on the 1001 Movies You Must See Before You Die list – the one I liked best was Gion Bayashi, which I didn't actually rent but came with Sansho Dayu as part of a double-DVD set. But The Story of the Last Chrysanthemums… The copy I saw, the Artificial Eye edition, was not an especially good transfer – no doubt due to the lack of a good print to transfer. The story concerns a man, the son of a famous Kabuki actor, who fails to meet his father's expectations. After becoming involved with a wet nurse at his father's house, the nurse is dismissed and the son leaves to make his own fortune elesewhere. The son tracks down the wet nurse, and the two live as husband and wife. But times are hard, and he turns nasty. Throughout, the son is presented with a stark choice several times: his wife or his career. When he chooses his wife, he turns bitter; when he chooses his career, his wife dies. It's hardly a subtle dilemma, and though Mizoguchi wraps it all up in the traditions of Kabuki in the 1930s, this is not a film that treats its characters nicely or seeks to convince the viewer that people are intrinsically nice. It was interesting enough, although I'm doubtful as to the reason for its presence on 1001 Movies You Must See Before You Die list; but then I much prefer Ozu.
Criminal Lovers, François Ozon (1999, France). I don't think there's another director whose films are, for me, so widely variable in quality. Some of Ozon's movies are bona fide classics, some are totally forgettable; but most are somewhere in between. Having thought about it, while considering what to write about Criminal Lovers, I've come to the conclusion that Ozon is most interesting when he's not trying not be someone else. And in Criminal Lovers, I think, he was trying to be Lars von Trier. A young woman and a young man at a Lycée murder another pupil (an Arab), after the woman claims to her boyfriend she had been raped. They go on a crime spree, before eventually finding a wood some distance from their town in which to bury their victim's body. But they get lost in the woods while returning to their car after burying the body, and stumble across the home of a poacher. He takes them prisoner, uses the young man for sex, and threatens to eat the pair of them. This is not a cheerful movie. If it fails, it's because the villain never seems really menacing enough, the two leads never quite charismatic enough, and the cinematography nowhere near as lovely as that of von Trier's Antichrist. It feels, in other words, like a second-string work from a director who has produced much better. To be fair, it's an early work, and so I suppose it's unfair to compare it with later films, but even so comparisons are inevitable. One for Ozon fans, I suspect.
Categories: film review, films, moving pictures 2016 | Tags: françois ozon, howard hawks, jim jarmusch, john huston, kenji mizoguchi, zhang yimou | Permalink.
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Mr Wade and his important text messages... Come watch us perform a few covers and originals at the Apple Store, Regent Street!! February 14th (yep ) and February 19th from 6pm onwards on both days. ❤ See you there!