Friday, December 9, 2016

Gabe Goforth: Hunting for the Witch in Modern Society (ENG 102)

Gabe Goforth
ENG 102
Professor Michael Benton






Hunting for the Witch in Modern Society
Racism, misogyny, religious persecution, the act of committing hate crimes; these flawed mindsets and practices that are embarrassingly still prevalent in modern society can be viewed through the lens of a singular emotion, fear. The fear of the unknown, the fear of change, the fear of being confronted with something that challenges one’s own personal beliefs and ideals have historically caused seemingly rational people to erupt in irrational violence. Not that being fearful is in any way an excuse to carry out prejudicial violence of any kind, but it does however begin to explain the violent actions that follow such a volatile frame of thought.
The actions of which can lead in either two directions: that of a witch-hunt, in the figurative sense where an individual, group, or an entire social class can be viewed as different or less than in regards to the traditional societal standards. Deeming them the supposed cause of any given social plight, allowing the denial of the rights and privileges that are held by a civilized society. Or as the full blown literal act of the accusations, convictions, and brutal executions of many people (primarily women) in communities where they have perhaps lived for many years, experiencing the ultimate betrayal in being accused by their neighbors, friends, and even family members of practicing witchcraft in the attempt to cause harm to an individual or to their community as a whole.
The latter of which could be simply viewed as a past occurrence committed most notably in the fifteenth through the nineteenth centuries of Europe and North America, most notoriously in Salem, Massachusetts. However, strikingly these actions are still being committed to this day, in rural regions of the world, such as in Papa New Guinea where it is estimated that 150 tortures and executions of accused witches continues to happen every year throughout the developing island nation (Russell).
I intend to discuss the history of the early witch-hunts in Europe and North America, the possible mindsets and factors that are thought to have fueled the fire of persecution, and the murderous events that followed. As well as how these events parallel with the brutal attitude and activities that are continuing to threaten the safety of women in Papa New Guinea to this day. How the mindset of a witch-hunt can also be seen figuratively across present day North America, within the attitudes and actions of people that lead to the persecution of people in regards to their race, and religious practices; and how we as a nation can put and end to this backwards mindset. 
We begin to look at the history of witch-hunting by discussing an event that occurred in the late 1400’s, in Southwest Germany: two Catholic priests by the names of Heinrich Kramer, and his colleague Jakob Sprenger began their work on crafting their famous book, the Malleus Maleficarum, translated as The Hammer of Witches (Demos, 62-63). This infamous piece of skewed literature, contained a “bull” (official statement) by the newly installed Pope, Innocent VIII, which in itself attributed to being a license to carry out unlimited witch-hunting; this book was the official guide to all witch related activities, and offered a comprehensive model of responses for judges and inquisitors in dealing with such matters for centuries to come (Demos, 63). The responses enacted by these political and judicial officials were primarily against women who were living in low-income and widowed.
According to Emily Oster, “Between the thirteenth and nineteenth centuries, as many as one million individuals were executed for the crime of witchcraft” (1). Oster continues to state that the majority of the victims were women who were poor and widowed, and that the trials and executions occurred primarily in the sixteenth and seventeenth centuries. In one town located in Germany, 400 people were executed for witchcraft in a single day (1). These numbers are staggering, and just how does this sort of femicide even begin to be explained? The answer may rest partly on the changes of weather. The Malleus Maleficarum contains a chapter titled “How They Raise and Stir up Hailstorms and Tempests, to Blast Both Man and Beasts”. This leads into the viewpoint that witches are capable of controlling the weather, a possibility of a direct concern for the people of the seventeenth century, that were themselves in the midst of a little ice age due to drastic climate change, effecting food production (Oster, 2). The people of this time period with their limited understanding of the concept of climate change and the causes of weather, could understandably fall into the belief that a sinister force was causing the devastation to their daily lives, and with that said, seek out to destroy the source of said sinister force. However, weather wasn’t the only force of nature that the Europeans and early Americans believed that the witch was capable of controlling. Kinetic energy could also be viewed as a tool for a witch to manipulate for the purpose of causing harm or death.
This belief of the manipulation of kinetic energy can be discussed in and example of an event that occurred in the year 1654, in Windsor, Connecticut. A woman by the name of Lydia Gilbert was accused of being a witch, and using witchcraft to curb the bullet fired from a mishandled musket during a drill conducted by the local militia, to in fact murder a man named Henry Stiles for the reason of not repaying the debt owed to her family (Demos, 73-77). Lydia Gilbert was executed shortly after her indictment. Lydia was hung by the neck in the midst of her neighbors happily cheering at the destruction of evil. How Lydia must have felt during the entire ordeal of accusations, throughout her trial, and especially during the few short moments that remained of her life when she was able to look out onto the cheering crowd of people that she knew, right before she dropped to an agonizing death, no one could ever know. As for the crowd however, chances are that it contained cheering women that at some point would be hanging from a rope in the very same gallows where Lydia currently was. The emotions felt by the crowd were possibly a combination of fear, confusion, and hate for something not entirely understood. John Demos suggests that perhaps the reason lies in the fact that these early Americans came from Europe in the time of the great European witch craze, during the early seventeenth century (80-81). The fact of being secluded in the wilderness on relatively unknown land, with the existence of witches and witchcraft very much a part of daily life, leaves it no surprise that witch-hunting became so quickly prevalent in the new land, and would soon turn to also be viewed through the lens of racism and religious persecution.
Demos suggests that the prejudice in these accusations, in the form of racism and religious persecution began widely against the new arrivals in their colonies beginning in 1616, the Africans slaves. The newly integrating Africans carried their own religions that incorporated the belief in magic, which for the white colonists posed a certain threat. The colonists believed that their new slaves could make them sick, and destroy crops with the practice of witchcraft. However, they still believed that the most direct means of threat came from their own race (85-87). Witch-hunting in early Europe and North America generally faded away towards the nineteenth century. However, these same parallels can be seen occurring currently in literal form in rural regions of the world, predominantly in the Highlands of the island nation of Papa New Guinea.
Papa New Guinea occupies the eastern part of the world’s second largest island and is prey to volcanic activity, earthquakes and tidal waves (BBC.com). Papa New Guinea is also home to a population where 80% of the people live in rural areas with few or no facilities of modern life (BBC.com). Kent Russell, who spent time in this region investigating the witch-hunts, spoke with a woman named Monica who was accused of witchcraft, but luckily had escaped her accusers. She currently assists other women accused of being witches, to escape the same fate that she herself had nearly been dealt. Monica speaks of the fact that everyone in Papa New Guinea believes in the existence of witches, from the Prime Minister, to the chief of police, and that there was and actual sorcery conference the year prior to discuss witch activity (Russell). This wide spread belief in the existence of witches, in combination with the great negative activity contributed by the weather and natural disasters, coupled with the fact that a large majority of people live secluded in the wilderness; is not far off from the way of life for the early settlers in North America previously discussed. This makes it somewhat easier to understand that when the people of Papa New Guinea experience something bad in one of their communities that cannot be explained, in their minds it must be the sinister actions of a witch. It is also believed that any death that isn’t due to old age is believed to have a malevolent force behind it (Russell).
This is linked to a case in which a young boy died from an illness, and instead of having the knowledge that the illness was most likely caused by a virus, a young mother unrelated to the child was accused of using witchcraft in the of murder him. Russell describes the aftermath of that accusation:
A group of 50 or more of the dead boy’s relatives apprehended the young mother, stripped her, tortured her and burned her alive in the settlement’s landfill, just outside the city of Mount Hagen. A number of bystanders were uniformed police officers who helped turn back a fire engine when it whined to the scene (Russell).
This statement also speaks of the corruption of local officials, such as the police force in allowing and even participating first hand in such despicable acts. This is all occurring in light of a new law that was passed in Papa New Guinea in 2013, which makes the act of murdering accused witches illegal.
Another reason for an accusation may stem from simple jealousy, Russell states that jealousy, pronounced “jelasy”, is often a motivating factor in the Highland region for the accuser, knowing that the supposed witch will be murdered or exiled from the community, leaving her house and possessions up for grabs (Russell). This attribute of jealousy as being the motivation for accusations also coincides with the motivations for accusers in the early witch-hunts of North America: in the case Sarah Bridgman accusing Mary Parsons of practicing witchcraft, possibly out of jealousy; John Demos states that witchcraft was typically thought to involve envy (132-137).  
Modern day North America however, not engaging in the practice of literal witch-hunting, is however guilty of the act in a figurative sense by the means of scapegoating individuals and or certain groups there of. Scapegoating, “a person or group made to bear the blame for others or suffer in their place” (dictionary.com). This act of placing blame on an individual or group can be seen throughout American history. Thomas Schoeneman states that scapegoating along with witch-hunts, occur in times of social change and upheaval (531). Schoeneman classifies a cultural change as a “revitalization”, stating it is a “deliberate, organized, conscious effort by members of a society to construct a more satisfying culture” (531). An example of this revitalization can been seen beginning in the south during the 1960’s. The civil rights movement began from the desire of a more satisfying culture for the African-American community, and the elimination of the Jim Crow mentality that was so detrimental to our country and the freedoms that we represent. Racial segregation made it so that African-Americans were not seen as equals in our culture, and therefore didn’t deserve to be treated as such. Aldon Morris states that “The Jim Crow system went to great lengths to impress on the blacks that they were a subordinate population” (518). During the civil rights movement many activists were thrown in jail, physically and verbally assaulted, and at times murdered, not unlike the accused witches of the early witch-hunts. These disgraceful acts were motivated by the fear of cultural change in society, scapegoating the civil rights activists as the cause for social upheaval and disorder, when in actuality the reasons for social upheaval was the disorder of the laws that kept a whole ethnic race down in society, and not treating them with the respect as an equal citizen.
The act of scapegoating can be seen in recent times as well, such as the fact that an entire class of people who practice the religion of Islam are being viewed as the enemy. This has lead to acts of violence against Muslim individuals in our own country, placing our fear and anger against a foreign enemy on our own citizens. This fear has also led to the proposed ban of any Muslims entering our country of supposed freedom. These despicable acts against Muslim individuals happening currently in our society, and against the black community of the Jim Crow era can be viewed as racism, it can be viewed as the scapegoating of an entire class of people, and it can most definitely be viewed as a figurative modern day witch-hunt where we as a country are attempting to stamp out the supposed “evil” that so threatens our way of life.
Fear is powerful. The unknown, the inevitable change, the possibility of being confronted with something that challenges one’s own personal beliefs and ideals is something that is understandably scary. However, we as a nation can accept the challenge of the unknown, we can accept the challenge of inevitable change, we can find value in the challenge of being confronted by something that goes against our personal beliefs and ideals; not living in fear the way that our ancestors did in early America. We can say no to inept political officials who promote that backward way of thinking. Most importantly, we can ultimately be the example to the rest of the world that the equality in race, gender, and religion are, together, stronger than fear. That modern day witch-hunts in the forms of racism, misogyny, religious persecution, and the act of committing hate crimes, can no longer be a way of life in any developing or developed nation.


Work Cited
Demos, John. The Enemy Within: 2,000 Years of Witch-Hunting in the Western World              

The Penguin Group, 2008.
Kent, Russell, “They Burn Witches Here”. Huffington Post. (2015)
Morris, Aldon. “A Retrospective on the Civil Rights Movement: Political and Intellectual
           Landmarks” Annual Review of Sociology Vol. 25 (1999).
Oster, Emily. “Witchcraft, Weather and Economic Growth in Renaissance Europe” The
           Journal of Economic Perspectives, Vol. 18, No 1 (Winter, 2004).
“Papa New Guinea: Country Profile” BBC.com. 28 April 2016
“Scapegoat”. Dictionary.com Unabridged. Random House, Inc. 1 Dec. 2016
Schoeneman, Thomas. “The Witch Hunt as a Culture Change Phenomenon” Ethos Vol. 3,
           No. 4 (Winter, 1975).





Thursday, December 8, 2016

Resources for December 8, 2016

"I am a psychological and historical structure. Along with existence, I received a way of existing, or a style. All of my actions and thoughts are related to this structure, and even a philosopher's thought is merely a way of making explicit his hold upon the world, which is all he is. And yet, I am free, not in spite of or beneath these motivations, but rather by their means. For that meaningful life, that particular signification of nature and history that I am, does not restrict my access to the world; it is rather my communication with it." -- Maurice Merlau-Ponty, The Phenomenology of Perception: quoted by Sarah Bakewell in At the Existentialist Cafe, 229.

Belafonte, Harry and Noam Chomsky. "Noam Chomsky & Harry Belafonte in Conversation on Trump, Sanders, the KKK, Rebellious Hearts & More." Democracy Now (December 7, 2016) ["On Monday, over 2,000 people packed into Riverside Church in Manhattan to celebrate the 20th anniversary of Democracy Now! It was an historic occasion in part because it marked the first time Noam Chomsky and Harry Belafonte appeared on stage together in conversation. The two have been longtime champions of social justice. Chomsky is a world-renowned political dissident, linguist and author who gained fame in the 1960s for his critique of the Vietnam War and U.S. imperialism. He is institute professor emeritus at Massachusetts Institute of Technology, where he has taught for more than 50 years. Harry Belafonte is a longtime civil rights activist who was an immensely popular singer and actor. He was one of Martin Luther King’s closest confidants and helped organize the March on Washington in 1963."]

Cargill, Robert C. and Brian Salisbury. "One Crazy Summer." Junk Food Cinema (August 11, 2016)

Dotson, Jared and David Hart. "Match Point and Classism." Pop Culture Case Study #163 (August 11, 2016)

Emmons, Alex. "Breakfast of Torturers: A Former CIA Psychologist Promotes His Memoir." Democracy Now (December 6, 2016)

Robb, David. "The Trial Of Haskell Wexler: Before His Death, The Great Cinematographer Stood Accused By His Union." Deadline (December 7, 2016)

Reigler, Susan. "Vanishing Acts: What's Missing from Bourbon Labels." LEO Weekly (September 7, 2016)

Williams, Jumaane. "Housing Advocate: It's Scary That Trump HUD Secretary Pick Ben Carson Thinks Poverty is a Choice." Democracy Now (December 7, 2016) ["Donald Trump has picked retired neurosurgeon Dr. Ben Carson to serve as secretary of the Department of Housing and Urban Development, or HUD. Trump picked Carson even though the doctor has no experience in housing or urban policy. Last month, Carson told The Washington Post, "Having me as a federal bureaucrat would be like a fish out of water, quite frankly." For more, we speak with Jumaane Williams, New York city councilmember for District 45 and chair of the city’s Housing and Buildings Committee. He has spent much of his career fighting for affordable housing."]








Tuesday, December 6, 2016

Resources for December 7, 2016

Anderson, Ariston. "Last Tango in Paris Cinematographer: Nothing Happened During the Shooting.'" The Hollywood Reporter (December 6, 2016)

Beauvoir, Simon de. The Second Sex. Trans. Constance Borde. Vintage, 2011.

Chen, Adrian. "The Propaganda About Russian Propaganda." The New Yorker (December 1, 2016)

Dimaggio, Anthony. "Post-Fact Politics: Reviewing the History of Fake News and Propaganda." Counterpunch (December 6, 2016)

Frezza, L.J. "What Does Blue Sound Like?" Keyframe (Posted on Vimeo: July 2016)

Jancovic, Jovana. "Strange Things Happen When You Get Too Rich." Movie Mezzanine (December 5, 2016)

Woolf, Nicky. "Portland to vote on taxing companies if CEO earns 100 times more than staff." The Guardian (December 5, 2016)

Young, Iris Marion. On Female Body Experience: Throwing Like a Girl and Other Essays. Oxford University Press, 2005.


Steve McQueen and Dr. Cornel West on Paul Robeson, Art, and Politics from Whitney Museum of American Art on Vimeo.





Blue (UK: Derek Jarman, 1993)




Blue (UK: Derek Jarman, 1993: 79 mins)

Blue Critics Round Up (Ongoing Archive)

Clark, Jim. "Blue." Jim's Reviews (June 24, 2008)

Fowler, Darren. "Step Into a Blue Funk: Transversal Color and Derek Jarman 's Blue." Scholar Works @ Georgia State University (August 12, 2014)

Frezza, L.J. "What Does Blue Sound Like?" Keyframe (Posted on Vimeo: July 2016)

Hoyle, Brian. "Great Directors: Derek Jarman." Senses of Cinema #43 (May 2007)

Leaver-Yap, Isa. "Notes from the Interior: Moyra Davey’s Notes on Blue." Crosscuts (June 1, 2015)

Risselada, Brian, Josh Ryan and Max Slobodin. "Queer Cinema." Syndromes and a Cinema #5 (May 17, 2013)

Sobchack, Vivian. "Fleshing out the image: Phenomenology, Pedagogy, and Derek Jarman's Blue." CINEMA: Journal of Philosophy and the Moving Image #3 (2012)

Sowell, Adam. "The Problematic Reception of Sound And Vision in Derek Jarman’s Blue." Celluloid Wicker Man (June 6, 2013)

Stuebner, Anton. "Derek Jarman: Super 8." Art Practical (April 9, 2015)

Tafoya, Scout. "The Post-Punk Cinema Manifesto." Keyframe (September 10, 2015)












Resources for December 6, 2016

"I know by own experience how, from a stranger met by chance, there may come an irresistible appeal which overturns the habitual perspective just as a gust of wind might tumble down the panels of a stage set - what had seemed near becomes infinitely remote and what had seemed distant seems to be close." - Gabriel Marcel, "On the Ontological Mystery" quoted by Sarah Bakewell in At the Existentialist Cafe: 132.

Denniss, Richard and Julie Nelson. "It's the Economists, Stupid." Ideas (November 28, 2016) ["Interest rates. Unemployment. GDP. Markets. Austerity measures. Economists tell us what we, as societies, can and can't afford. But how do they decide? What values are at play? IDEAS producer Mary O'Connell speaks with two economists about how modern mantras on the economy limit our choices and shut down civic debate."]

Edwards, David. "Fake News about 'Fake News': The Media Performance Pyramid." Media Lens (December 5, 2016)

Koski, Genevieve, et al. "Suicide Squad / The Dirty Dozen, Pt. 1." The Next Picture Show #39 (August 9, 2016) ["David Ayer has characterized his new entry in the DC Expanded Universe, SUICIDE SQUAD, as a modern take on Robert Aldrich's THE DIRTY DOZEN, a 1967 war/heist film that set the standard for movies about a band of criminals teaming up to take on a greater evil. In this half of the conversation, we put THE DIRTY DOZEN's violence and attitude toward war in historical context, and tangle with the film's difficult morality."]

---. "Suicide Squad / The Dirty Dozen, Pt. 2." The Next Picture Show #40 (August 11, 2016) ["Our comparison of bad-guys-doing-good films continues with THE DIRTY DOZEN’s ultra-modern, ultra-messy progeny, the new DC Extended Universe entry SUICIDE SQUAD. We try to make sense of the many issues plaguing the newer film, and decipher how the two films each come down on the ideas of villainy and leadership."]

Mandelbaum, Randel F. "The 9 Best Reactions to the House Science Committee’s Breitbart Tweet." Scientific American (December 2, 2016)

Peabody, Fred. "All Governments Lie: Truth, Deception, and the Spirit of I.F. Stone." Film School (November 4, 2016) ["ALL GOVERNMENTS LIE: Truth, Deception, and the Spirit of I.F. Stone is a timely documentary for audiences who are increasingly seeking alternatives to news media owned by large corporations. News events and journalistic trailblazers stretching over many decades are linked together to tell this important story. This film will resonate with audiences in the US and worldwide, as news media ownership increasingly falls into the hands of a few giant corporations."]

Yancy, George. "I Am a Dangerous Professor." The New York Times (November 30, 2016)

Yates, Michael. "Vietnam: The War That Won't Go Away." Counterpunch (December 5, 2016)



ALL GOVERNMENTS LIE: Truth, Deception, and the Spirit of I.F. Stone (Trailer) from WhitePinePictures on Vimeo.

Sunday, December 4, 2016

Resources for December 4, 2016

"'True philosophy needs communion to come into existence,' he wrote and added, 'Uncommunicativeness in a philosopher is virtually a criterion of the untruth of his thinking.'" -- The Philosopher Karl Jaspers quoted by Sarah Bakewell in At the Existentialist Cafe : 83.

"Army will not grant easement for Dakota Access Pipeline crossing." US Army (December 4, 2016)
Bush, John. "Teach Your Children Wild Edible and Medicinal Plants with this Creative Board Game." The Homestead Guru (December 2016)

D'anna, Becky, James Hancock and Jacob Rivera. "Woody." Wrong Reel #205 (November 2016) ["Wide ranging discussion of his comedies prefaced by some clear analysis of his personal controversies"]

Fleur, Nicholas St. "Four New Names Officially Added to the Periodic Table." The New York Times (December 1, 2016)

Fox, Jeremy C. "Un Maricon Brillante: The Films of Pedro Almodovar." Pajiba (July 12, 2006)

Hauck, Dennis. "Too Late." The Treatment (August 10, 2016) ["Director Dennis Hauck joins Elvis Mitchell to discuss the importance of Techniscope and the 1962 film Carnival of Souls in his directorial debut Too Late."]

Koski, Genevieve, et al. "Contact / Arrival. Pt. 1." The Next Picture Show (November 29, 2016) ["This week, we look to the skies to consider two films about the difficulty of communication between worlds, and the inward journeys involved in looking to the stars. Inspired by Denis Villeneuve’s new ARRIVAL, we begin with an in-depth discussion of an earlier film with which it shares many thematic and narrative elements: Robert Zemeckis' 1997 Carl Sagan adaptation CONTACT. We consider the film’s ambition, dissect its blockbuster qualities, and try to determine what makes this unwieldy, emotional movie work so well, almost despite itself. (Spoiler: It’s mostly Jodie Foster.)"]

---. "Contact / Arrival, Pt. 2." The Next Picture Show (December 1, 2016) ["Our conversation about movies about talking to aliens moves to the present with Denis Villeneuve’s new ARRIVAL, which hits many of the same narrative points as CONTACT, but points them in a different emotional direction. We talk about our reactions to the newer film, and how its ideas about science, communication, and emotion compare with CONTACT’s."]


Friday, December 2, 2016

Resources for December 2, 2016

"The 10 Best Books of 2016." The New York Times (December 1, 2016)

Bruggers, James. "Green River Dam at Mammoth Cave Parks Fails." Courier-Journal (November 30, 2016)

Hayes, Harry. "You Better Take Cover." See Hear #31 (August 7, 2016)

Kilpatrick, Connor. "Everybody Hates Cornel West." Jacobin #23 (November 2016)

Monbiot, George. "Frightened by Donald Trump? You don’t know the half of it." The Guardian (November 30, 2016)

O'Falt, Chris. "How Drunk Astrophysicists Inspired Arrival Scribe Eric Heisserer to Become a Screenwriter." Filmmaker Toolkit (November 21, 2016)

Prasad, Sonali, et al. "Obama's Dirty Secret: The Fossil Fuel Projects the US Littered Around the World." The Guardian (December 1, 2016)

Puschak, Evan. "Donald Trump: Magician-In-Chief." (Posted on Youtube: November 30, 2016)

Taibbi, Matt. "The 'Washington Post' 'Blacklist' Story Is Shameful and Disgusting." Rolling Stone (November 29, 2016)

"We just got the first real evidence of a strange quantum distortion in empty space." Science Alert (December 1, 2016)





Wednesday, November 30, 2016

Resources for November 30, 2016

Ayer, David and David Hart. "Fury and Justice." Pop Culture Case Study #161 (August 4, 2016) ["In 
this episode, Dave discusses Justice in its many forms, both in normal society and in the military. More importantly, he is joined by Berook of the Cinema Bun Podcast to talk about David Ayer's opus, FURY ..."]

Braier, Natasha. "'I'm Like a Flare Hunter': On The Neon Demon." Filmmaker (November 30, 2016)

Cargill, C. Robert and Brian Salisbury. "One Junky Summer: Manhunter." Junk Food Cinema (August 4, 2016)

Cassidy, Brendan, J.D. Duran and Vince Leo. Captain Fantastic, Hunt for the Wilderpeople." InSession Film (August 5, 2016)

Gooley, Tristan. "The Lost Art of Natural Navigation." Radio West (November 23, 2016)  ["Nowadays, there are all kinds of devices to help us find our way through the world. But before all that stuff, before even cartography, humankind was navigating with nature as the guide. The adventurer Tristan Gooley is committed to recovering and teaching the lost arts natural navigation. Rocks, trees, grass, ducks, puddles, clouds, and the wind are all compass hands to him. Gooley joins us Wednesday to share what he’s learned about natural navigation and the joys of learning nature’s subtle signs. Tristan Gooley is the author of several books about natural navigation, including The Lost Art of Reading Nature’s Signs and his newest, How to Read Water. He is the only living person to have piloted small aircraft and sailed single-handedly across the Atlantic, and he’s a Fellow of the Royal Institute of Navigation and the Royal Geographical Society."]

Hans, Simran. "Mike Drop – How Channing Tatum and President Obama redrew the template for masculinity." Little White Lies (November 6, 2016)

Powers, John. "Movie Monsters, Monster Movies And Why 'Godzilla' Endures." Fresh Air (May 2, 2014)

Rizov, Vadim. "Under the Skin and the Problem with the Adjective Kubrickian." Filmmaker (April 28, 2014)








Monday, November 28, 2016

McCabe & Mrs. Miller (USA: Robert Altman, 1971)




McCabe & Mrs. Miller (USA: Robert Altman, 1971: 120 mins)

Auberjonis, René and Joan Tewkesbury. "The Star Power of Warren Beatty and Julie Christie." Current (October 11, 2016)

Boyer, Thomas. "McCabe & Mrs. Miller: Genre, Voice, and Virtual History." Kino 5.1 (2014)

Christgau, Robert. "Stranger Songs: The Music of Leonard Cohen in McCabe & Mrs. Miller." Current (October 5, 2016)

Danks, Adrian. "Just Some Jesus Looking for a Manger: McCabe & Mrs. Miller." Senses of Cinema #9 (September 2000)

Ebert, Roger. "Great Movie: McCabe & Mrs. Miller." Chicago Sun-Times (November 14, 1999)

McGee, Patrick. From Shane to Kill Bill: Rethinking the Western. Malden, MA: Blackwell, 2007.[Professor has copy]

McKnight, Brent. "On Robert Altman's Subversive Anti-Western, McCabe & Mrs. Miller." Pop Matters (November 21, 2016)

Phipps, Keith and Scott Tobias. "McCabe & Mrs. Miller: Profound Pessimism and Leonard Cohen Kindness." The Dissolve (September 30, 2014)

Rebanal, Jaime. "McCabe and Mrs. Miller." (Posted on Letterboxd: January 3, 2016)

"Remembering Leonard Cohen." Current (November 11, 2016)

Rich, Nathaniel. "McCabe & Mrs. Miller: Showdowns." Current (October 13, 2016)

Santos, Steven. "McCabe & Mrs. Miller: A Video Essay." (Posted on Vimeo: 2010)

Self, Robert. "Great Directors: Robert Altman." Senses of Cinema #34 (February 2005)

Suave, Zico. "McCabe & Mrs. Miller: The Conflicted 60s/70s Culture." The Artifice (May 23, 2014)

Tafoya, Scout. "The Post-Punk Cinema Manifesto." Keyframe (September 10, 2015)

Wessels, Chelsea. "McCabe & Mrs. Miller." Library of Congress (ND)























Resources for November 28, 2016

Alwan, Wes, et al. "Alexis de Tocqueville on Democracy in America." The Partially Examined Life #152 (November 21, 2016) ["Democracy is in peril! So said Tocqueville in 1835 and 1840 when Democracy is America was published, and so would he likely say now. Democracy is always just one demagogue away from stripping us of our liberties, though certain structural and cultural features can make that more or less likely. Tocqueville liked our spirit of volunteerism, our civic activeness, our energy and inventiveness and competitiveness, and the pervasiveness of religion (at the time) in American culture. But he didn't like our groupthink, our tendencies toward materialism and caring only about our own small circle (what he called "individualism"), our lack of philosophical curiosity, and was in favor of a strong separation between church and state. He thought that people in a democracy value equality over freedom, and that in the absence of a strong spiritual countervailing force, we'd spend more energy pursuing material comfort and so would be more likely to allow a tyrant who promises this to us to take control. He also feared the rise of a new aristocracy out of the business world, with bosses becoming the new de facto lords. Then again, he also feared a race war and thought for sure that if the South tried to secede, the federal government would be too weak to prevent this, so there's that."]

Buckler, Dana. "Point Break (1991)." H.I.T.M? (August 9, 2016)

Eggert, Brian. "Moonlight (2016)." Deep Focus Review (November 20, 2016)

Emmons, Alex. "Newly-Released Documents Confirm Bureau of Prisons Visit to CIA Torture Site in Afghanistan." The Intercept (November 25, 2016)

Kayyali, Dia. "Getting Started with Digital Security: Tips and Resources for Activists." Witness (November 2016)

Koski, Genvieve, et al. "In the Mood for Love / Moonlight, Part 1." The Next Picture Show #51 (November 22, 2016) ["Inspired by one of the year’s biggest indie sensations, Barry Jenkins’ MOONLIGHT, we’re looking at another highly romanticized tale of unrequited love: Wong Kar-wai’s beautiful 2000 film IN THE MOOD FOR LOVE. In this half, we talk about how affecting LOVE’s central non-love-story is - and why - and consider how the film reflects Wong’s improvisational methods and his desire to create a dreamlike return to the Hong Kong of his childhood."]

---. "In the Mood for Love / Moonlight, Part 2." The Next Picture Show #52 (November 24, 2016) ["Our discussion of lyrical portraits of unrequited love turns its attention to Barry Jenkins’ MOONLIGHT, the look and feel of which—the final third in particular—recalls the bittersweet tone of Wong Kar-Wai’s IN THE MOOD FOR LOVE. We share our reactions to MOONLIGHT, and consider the two films’ shared qualities, including their use of unusual framing and the thematic importance placed on food."]

Orr, Christopher. "Love Actually Is the Least Romantic Film of All Time." The Atlantic (December 6, 2013)

Perlstein, Rick, et al. "Ghosts." On the Media (November 25, 2016) ["A special hour on memory, both historical and personal, and how what we remember shapes our world."]

Schamus, James. "Indignation." The Treatment (August 3, 2016)  ["As the former CEO of Focus Features, James Schamus has been instrumental behind the scenes launching films like Brokeback Mountain and Crouching Tiger, Hidden Dragon, often involving his long-time screenwriting partner Ang Lee. He has now tried his hand at directing in his debut Indignation, the adaptation of Philip Roth's book of the same name. Schamus visits The Treatment to discuss his first time working directly with the camera and actors as well as going to great lengths in properly reflecting the essence of the 1950's."]