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Sunday, August 14, 2016

Film Screening Report: The Lavender Hill Mob (1951) UK

Film Screening Report
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          **  The Lavender Hill Mob (1951), U.K.


Plot summary:
1.       What is the story being told?  Give a brief summary of the narrative:
a.       A bank clerk decides to rob the bank that he works for and enlists the help of his neighbor, a business owner, and two common thieves. Together they steal gold bars, which they melt down and mold into Eiffel tower paperweights. Trouble ensues when six gold Eiffel towers are sold to young school girls on holiday in Paris, and one young girl refuses to exchange her gold tower for a lead version. After an exciting and somewhat comical police chase through London, the bank clerk escapes to Rio de Janeiro where he is shown telling his story (a.k.a. confession) to an officer.


Production history:
1.       How was the film made?
a.       The film is a comedy caper film and much of the lighting and editing is representative of Hollywood gangster type films.
2.       Were there any historically important people involved in the production?
a.       Alec Guinness, the main star, went on to win several awards in Britain and America, and is most well known as his role as Obi-wan Kenobi in the Star Wars trilogy (1970s). He is one of only three British actors who were successful in their transition from the Shakespearean theaters of the U.K. to Hollywood blockbusters.
b.      Stanley Holloway, also a main role star, was well known in the British Broadway and stage shows, and went on to reprise his stage role as Mr. Doolittle in the 1964 film version of My Fair Lady.
c.       Douglas Slocombe, the cinematographer, was a member of both the British and American Society of Cinematographers, and was also the cinematographer for three Indiana Jones films.
d.      Producer, Michael Balcon is the grandfather of actor Daniel Day-Lewis.


Historical & cultural content:     
1.       When & where was the film made?
a.       1951, UK (England)
2.       What was going on at the time?
a.       The Festival of Britain, in the summer of 1951, was a national exhibition held throughout the UK to commemorate the Great Exhibition from 1851 (centennial). The Festival was organized to give the British a feeling of recovery in the aftermath of the British Army’s lost battle of the Korean War.

3.       How is the historical and cultural milieu of the production reflected in the film itself?
a.       There are scenes in the film in which you can see rubble and debris from the aftermath of war. There is also a center-theme of eccentricity that was a known trait to the Ealing Studio comedies.


Aesthetic approach:
1.       What are the themes of the film? How do the stylistic techniques of the filmmakers help communicate the themes of the film?
a.       The film uses a mix of realism and stylization to depict the eccentric lives of these ordinary Brits. Some scenes are shot on location, while others are shot indoors with low-key lighting and deep-focus composition, which parody film noir style. The contrast of the styles work well together to keep the storyline believable and depict the emotions of the characters, while still keeping a light-hearted approach to the comedy.


Film excerpt:
What is the key scene in the film?
      The scene in which Mr. Holland begins to retell his story. It shows that he has a routine life and is a rule-following, overlooked bank employee. In the retelling, we are shown that he is frustrated with this life, and he is considering how to steal from his bank.  The arrival of a new neighbor, and business owner, prompts him to enlist the neighbors help in the heist.


While You Were Sleeping (College Essay on the Unconscious in Gothic Literature)

Picture Came from HERE
Stories are often, for the reader, a dream come to life. Stories offer us an escape from our reality and a chance to vicariously experience a different life from our own. However, not all stories are warm and fuzzy and not all dreams are sweet. There are times when a person is experiencing stress or oppression in their life that the repressed memories begin to find their way to the surface of their mind. Repressed thoughts and memories may manifest themselves into nightmares that are overwhelming and they make the escape from reality seem more like an impenetrable prison. While it may still be an escape from our own daily life’s reality, we instead find ourselves overcome by anxiety as we are having to face down and survive our manifested fears and repressed emotions. “In Freud's psychoanalytic theory of personality, the unconscious mind is a reservoir of feelings, thoughts, urges, and memories that [are] outside of our conscious awareness. Most of the contents of the unconscious are unacceptable or unpleasant, such as feelings of pain, anxiety, or conflict…Freud believed that many of our feelings, desires, and emotions are repressed or held out of awareness. Why? Because, he suggested, they were simply too threatening. Freud believed that sometimes these hidden desires and wishes make themselves known through dreams…” (verywell.com)
A person is haunted by a figure of repression that lurks in the depths of their very own psyche. Dracula, the main character of Bram Stoker’s novel (written in 1897) is the author’s monster, which is a repressed figure of unconscious fear. This monster, Count Dracula, “would translate culturally, historically and socially to repressed Victorian society. A group of people that outwardly felt civilised and at the peak of technological / industrial revolution. But inwardly still struggled with only comparatively nascent understanding of religion, superstition, science, psychology and the mind.” (Webb) The Victorian Era in British history (1837 to 1901) which overlapped the European Industrial Revolution (1760-1840), was a period of peace, prosperity, and refinement, with an outwardly social focus on morality, language, and behavior. The advancements in education, technology, and industry during this era of peace brought great wealth to several people while also rendering some folks useless when a machine replaced them in the work field. Despite the technology and machines invented for industrial improvements, humans are still subject to the effects of nature, which can render one helpless. Irish born author Bram Stoker watched as his homeland was struck with famine. Stoker saw his society struggle dwindle away despite the technology, the earth remained barren. They were helpless. These feelings of helplessness cause an internal struggle in the human psyche, we struggle to find meaning in life, as well as our reason for existing in this world. When the answers are not found in the natural realm, we search for the supernatural. Stoker chose to put pen to paper to create a story from the natural and supernatural world that he was witnessing first hand.
Bram Stoker’s novel, Dracula, is structured as a series of letters, journals, and personal diaries of the characters which represent this civilized society. Jonathan Harker, a London solicitor, travels outside of the modern city, and into a foreign country, where he meets the mysterious Count. Following Jonathan’s journal emphasizes the long stretches of time that he is alone on the journey and inside the castle. Between his diary entries, he wants to ignore what he thinks that he has seen and tries to doubt instead of confront. However, his unconscious is very aware of the fact that Dracula did not have a reflection in his shaving mirror, though he consciously denies this. There are several entries where Jonathan mentions “queer dreams” (12), “bad dreams” (40), repetitive dreams (21), and a desire to not dream (40). Jonathan chooses to continually repress these images and events into his unconscious instead of confronting what he has witnessed, which would go against the social moral norm of his Victorian beliefs.
            During Jonathan’s time that he is trapped inside the castle, he reports in his entries of other moments of unconsciousness which creep to the surface of awareness. “Feeling as though my own brain were unhinged or as if the shock had come which must end in its undoing, I turn to my diary for repose. The habit of entering accurately must help to soothe me.” (43) As Jonathan begins to let down his social etiquette, “The Count’s warning came into my mind, but I took a pleasure in disobeying it” (43), he also lets escape of his libido in pages 43 through 45 with the events of the three female vampires which he simultaneously desires and repulses. Jonathan never fully gives in to his desires, however, and manages to escape the castle and return to London.
            Meanwhile, back in London, Lucy is being overpowered by a mysterious oppression. She believes that her declining ailment is because of her somnambulism, or sleep-walking. She is also “so sweet and sensitive that she feels influences more acutely than other people do.”(89) Lucy is a perfect subject to aid Dracula in his quest for power, strength, and immortality. He needs her blood (her livelihood) in order to gain strength, to build a new estate in London with new followers, which will assure that his livelihood as a vampire will continue forever. The events that plague Lucy happen while she is asleep, in a trance-like state bringing harm to herself unconsciously. Lucy is not the only somnambulist that we encounter in Gothic fiction and film, we also know of a patient of Dr. Caligari in the film The Cabinet of Dr. Caligari. This patient, Cesare, while in asleep in a trance-like state, unconsciously brings harm to others (i.e. murder).
Dr. Caligari and Dracula are using their power over the somnambulists in order to gain even more power/control in society; Dracula by gaining physical strength, and Caligari by gaining a better understanding. However, they both seem to wish for anonymity in this quest for power. Dracula wishes to blend into the crowd, and so he comes to Lucy as other creatures, or lures her out into the dark night where he can remain unseen. Dr. Caligari, we find out is the asylum director, Dr.Olsen, who has used the disguise of Dr. Caligari. These two men, the director and the doctor, are revealed to be two in one. “…Uncanny is unheimlich in German, or "unhomely", and Freud claims it is the home that we refuse to acknowledge and from which we are estranged which causes the double among other eerie manifestations.” (Kolokoz.Wordpress.com) “The eeriness of two selves where there should only be one is, Freud argued, an irruption of disquiet caused by our separation from our origin in our mother's womb...” (Kolokoz.Wordpress.com) The idea that being separated from the mother creates two selves within one person sparked an idea in filmmaker Alfred Hitchcock, who was a fan of psychology and had created several films exploring the ideas of psychology and fear.
One of Hitchcock’s most famous films is Psycho, in which the main character Norman Bates, a young man who lives alone, is not really alone. In fact, half of his mind belongs to his physically deceased Mother. Not knowing how to cope with the horror of her death, “[Norman] began to think and speak for her, give her half his life, so to speak...He was never all Norman, but he was often only Mother…After the murder, Norman returned as if from a deep sleep…When the mind houses two personalities, there is always a conflict, a battle, and in Norman’s case, the battle is over and the dominant personality has won.” (Dr. Fred Richman, Psycho) Norman returning as if from a deep sleep is a familiar notion, many of the Gothic stories use somnambulism as I had previously stated. Author Stephen King uses this notion as well in his novel, The Shining, in which a young boy named Danny is a clairvoyant that receives his visions while unconscious. Danny describes this as waking in "…darkness and a few minutes later he [comes] back to real things with a few vague fragments of memory, like a jumbled dream." (p.29)  Generally, in the trope of somnambulism, the characters wake up to find the reality of the terrible things that they had done while they were unconscious. However, in Danny's case, the unconsciousness is itself the horror for him. He is receiving visions of words that he is too young to understand or visions of frightful events from the future that will be committed by another person. Danny sees in his unconscious what the others do not see in theirs, yet he is still just as helpless to the events. To feel as if you are without help, or without control, is frightening.  These feelings of helplessness cause an internal struggle in the human psyche, we struggle to find meaning in life, as well as our reason for existing in this world. When the answers are not found in the natural realm, we search for the supernatural.
Gothic Fiction and Film is infused with elements of horror, death, psychology, and overall fear. While stories in general may be an escape from our own reality, we can find ourselves overwhelmed by anxiety as we come face to face with these manifested fears and repressed emotions of our unconscious mind. “The minds that have us believing that we are helpless are the same minds that can help us discover our own strength and ability. A great deal of that learning has to do with taking action, even if we don’t think we can, even if we don’t FEEL like it.” (Fearmastery Blog) Perhaps that is the appeal of these gothic stories, that we can escape our daily lives and live vicariously through another person who is also facing our manifested fear and together with them, we take action against the monster and we survive.

Citations:
Stoker, Bram. Dracula. Pyramid Books. 1965. New York City. Print
Webb, Carol – DM conversation on Twitter. https://carolslearningcurve.com/
Kracauer, Siegfried. From Cabinet to Hitler: The Cabinet of Caligari. 2004. Oxford University Press. New York City. Print.






The Golden Boys (Rembrandt & Vermeer)

            The seventeenth century made its mark on history with the Dutch Golden Age, when Dutch trade, science, military, and art were some of the finest in the world. Dutch Artists supplied thousands of the most beautiful artwork in the world during this century. Two artists in particular are Johannes Vermeer and Rembrandt van Rijn. These two men had many commonalities in their personal lives, though their artwork was very different.
Vermeer's selfie
            Johannes Vermeer was born in 1632, to a silk weaver and art dealer. He lived in Delft, Netherlands and was a member of the Dutch Reformed Church. He married very young at the age of twenty to the love of his life, Katherina. In order to marry his love, he had to first convert to Catholicism, since her family was Catholic. Vermeer and his wife were poor and they had to live with Katherina’s mother and family. It is believed that Vermeer did not apprentice with any other artists, but that he learned the craft by practicing it. His favorite subject to paint was his favorite person, his wife Katherina.
            Vermeer typically painted “still life with human beings.” (C.Thomas) “Most of his paintings are interior genre scenes, many with allegorical meanings. His canvases are generally small, and his subjects, as well as their treatment, are intimate.” (Art Across Time) Often the subjects were women modeled after Katherina, who were shown as smart and hard-working, and focused intently on their task at hand. The objects within the painting that surround or interact with the human subject were given meticulous detail and represent an abundance of symbolism which was a typical practice in Dutch art. Despite the intimacy and symbolism of his paintings, Vermeer’s paintings did not house much emotion in comparison to Rembrandt’s.
Rembrandt's selfie (one of many)
            Rembrandt van Rijn was born in 1606, in Leiden, Holland which was a Protestant country, but he moved to Amsterdam following his artistic success. Like Vermeer, Rembrandt was married to a loving wife, had several children, and lived in poverty. Rembrandt also, like Vermeer, enjoyed painting his self, his wife, and his children into his paintings. He painted many self-portraits throughout his life, allowing the story of his life to be told through the emotion in his face. I suppose if Rembrandt were alive today, he would post several selfies every day. We are blessed that he did paint his self as often as he did. Rembrandts portraits use lines that sway in and out of blurs and definition creating a natural guideline to the eyes and around to the other details of the portrait that he wants us to see. Rembrandt makes emotion the primary means for expression revealing to the viewer his world of suffering.
            Rembrandt often used thick impasto, trowels, brushes, needles, as well as his fingers to achieve the effect that he wanted for the art that he was working on. Vermeer on the other hand, would use a smooth surface and applied long thin strokes, which he covered with multiple layers of glazes. Vermeer was a perfectionist who applied his time and detail to fabrics and textures.  Vermeer was a master of composition and gave complexity to his landscapes which has caused such to wonder if he used gridlines. Both artists are considered to be Masters of Light. Vermeer’s light is often an external light that shines into or onto a subject/object, usually through a window on the left side. Rembrandt’s light is often a subjective light that is sometimes internal, and sometimes external – it has even been discovered that he has used gold leafing in his paintings to achieve the glow that he wanted.
            While these two artists of the Dutch Golden Age varied in their works, it can be said that they both took risks and tried new techniques that were different from the other artists of that time. Both men were married to women that they loved dearly and lost. They both had several children and lost several children throughout their lives. Both men lived in poverty and would be shocked to know what their paintings were worth today. These Masters of Light were the golden boys of the Dutch Golden Age and we are so blessed to be able to see the visions that they worked so hard to share with us.  
           





Citation:
Thomas, Charlene. Two Ways of Seeing. Milligan College Video Lecture. Johnson City, TN. 2016. Web.
Schneider-Adams, Laurie. Art Across Time: Fourth Edition. New York City: McGraw-Hill, 2011. Print.      
           

            

The Castle of Otranto & Frankenstein... Where is Religion Found in these books? (College Essay)

Credit: Pic came from HERE
When it comes to Gothic literature, the question is raised: is religion present or absent? I believe the answer is yes.  It is both. Religion, to me, is an organized set of beliefs and practices that are practiced routinely and governed by some type of moral code that is implemented by people. Catholicism would be a religion, whereas the personal belief of a Catholic person would be their personal Faith. I believe that religion is in Gothic literature, though sometimes it’s purposefully avoided. Wendy Hall, from Marquette University states that fictions were often set “against a religious backdrop, since it was fertile territory for the Gothic exploration of the supernatural and unknown, as well as its anti-Catholic project.”
            Gothic literature was born in the late eighteenth century in Europe, shortly after the dawning of the Enlightenment Period. “At the heart of this movement lay the firm conviction- especially among intellectuals- that human reason should determine understanding of the world and the rules of social life.” (West in the World, p.436) Gothic literature displays this struggle between the practices of religion -allowing the Church to govern the affairs of society, and using human reason, science, and tangible facts to govern your own life.
            In the Castle of Otranto, Religion is presented to the reader rather obviously. The book begins in the midst of the religious ceremony of marriage when something supernatural and unexplained occurs, causing the death of Conrad. The supernatural and the unexplained are all a part of having faith and a spiritual belief. The Castle itself has a chapel and places for practicing quiet prayer and a nearby monastery. The characters pray to God and consult the Friar. Religion is not hidden or mocked in the Castle of Otranto, instead we have a struggle for power between Manfred and God. Manfred believes that he can be immortal and that no one can stop him from his desires. “If you try to achieve absolute power, you will be brought down by the darkness of your own excesses.” (Blouin, Webisode 1) Eventually, Manfred is brought down and put in his place by a supernatural being, Alfonso.
            However, in Mary Shelley’s Frankenstein, there is a stark absence of religion and the supernatural. The Frankenstein family does not seem to be a church going family, for Church is never mentioned. They do not seem to rely on spiritual faith in their daily activities, though occasionally a prayer is mentioned. There is a crude comparison of Victor Frankenstein as a creator of life, to God the Father as our Creator. The monster has read Paradise Lost and has compared himself to Adam, calling Victor his god. He subsequently curses Victor and the day he was given life. “God, in pity, made man beautiful and alluring, after his own image; but my form is a filthy type of yours, more horrid even from the very resemblance.” (p.119) Was Mary Shelley mocking religion or was she showing us that we cannot play God on earth to achieve absolute God-like power?
            I have read that Mary Shelley was an atheist. We also know that she was pregnant and out of wedlock from the age of sixteen until the age of eighteen when she started writing her novel. By the standards of society, her child not yet born would have been considered a bastard child, perhaps it would become an outcast because of her actions. Could these thoughts have played into her creation of Victor and his monster? We also know that she had lost most of her babies after they were born. If she, being an atheist, did not believe in a higher power or an afterlife in Heaven, could she have considered what it might be to bring a person back to life? Throughout the novel, the absence of religious practices is noticeable and the struggle of a spiritual faith and moral belief system is real. Religion is both present and absent in Frankenstein.
Victor Frankenstein, like Manfred of Otranto, is struggling to become a master of all things and to be a powerful, immortal being. Their internal and external strife lead them into the dark excesses which eventually cause them to become estranged from others. They fight to power with some unknown opponent and consequently are brought to ruin. Gothic literature uses the human struggle of having power over our lives and surrendering to a higher power as a base for dramatic strife, taking the reader through an intense story of supernatural and internal confusion. Therefore, I believe religion is both present and absent in Gothic literature.




Citations:
Hall, Wendy. Glossary of the Gothic: Religion. ePublications at Marquette. Web. 12 June 2016
Sherman, Dennis, and Joyce Salisbury. The West in the World Volume 1: to 1715 Fifth Edition. New York City: McGraw Hill, 2014. Print.
Blouin, Michael. “Webisode One ENG495”. Online video lecture. YouTube. 20 Apr 2016. Web.
Shelley, Mary. Frankenstein. New York City. Bantam Dell, 1981. Print


Tartuffified!

[This is my essay review of the play Tartuffe by SOTA, link below, I attempted to make every sentence rhyme with the one before, I don't think the professor even noticed.] 


Tartuffe, also known as The Imposter, is a comedic play from the seventeenth century.  It which was first performed in 1664 in Paris and was banned immediately. The church considered the three act play to be full of immorality. Jean-Baptiste Poqueline de Moliére, the playwright, rewrote Tartuffe and in 1669 it finally gained popularity. King Louis XIV and Pope Clement had brought Peace to Paris, and since that time the now five act play has been cherished.
In 2014, the Ruth Asawa School of Arts in San Francisco, under the direction of Keith Carames, presented Tartuffe. The brilliant comedy is brought to life by students whose passion for acting is far from aloof. The play opens to Madame Pernelle (played by Katarina Boné Tsokolati) who is causing quite a fuss. She is complaining about her family members that don’t believe that Tartuffe is righteous.  The others in the room, inside Monsieur Orgon’s home, offer heated objections concerning Tartuffe’s piety. Madame Pernelle, however, refuses to listen, while storming away, she maintains that his devotion is mighty.
            The Ladies’ Maid, Dorine, played by Ella Francis, is smart, sassy, and outspoken. Alone she speaks to Cléante; of all of the family news is he told. The gracefully animated Cléante (played by Jeffery Hyche) is the brother of Lady Elmire.  Dorine and Cléante are speaking of Orgon when his son Damis (Jackson Paddock) appears. The three of them begin to ponder about Orgon’s daughter Mariane and her fiancé Valère (Reid Vinson). Will Orgon keep his promise to his daughter that she can marry Valère for whom she greatly cares? Damis then asks Cleante to converse and gain information from his father. He wants to know if Tartuffe is more important to Orgon than his own son and daughter.
Monsieur Orgon (Sean Goldring) arrives home from his journey exhausted and a bit clumsy, to tell the truth. Dorine recounts the events of the family since he had inquired, but to each he replies, “Yes. And Tartuffe?” The performance by Goldring was delightfully funny because portrays Orgon as a man both awkward and elegant. Orgon is questioned about Mariane’s marriage but circumvents so as to never directly answer Cléante.
Julia Farrow, plays Mariane, with grand facial expressions that convey ample emotion. This is evident when Orgon tells his daughter that, concerning her marriage, he has a new notion. Tartuffe will be his son-in-law, Orgon is determined to see it done. Mariane wishes to please her father, but claims she would rather be a nun. Despite his children’s attempts, and others’ attempts as well… Orgon will not bend. Orgon even disinherits his own son, when his son dared to insult his friend.
Tartuffe, played by Brendan Thorn, continues with his ruse. This house guest, so churchly and good is the imposter, Tartuffe. Pretending to be a man of the church, Thorn portrays Tartuffe and cunning. Orgon reveals his plan to leave everything to Tartuffe, his new heir and son. Lady Elmire (Maya Rowe) does not agree, and she speaks to her husband straightforwardly. She hides Orgon under a table, then hops on top as she calls Tartuffe to her knowingly. Tartuffe is befuddled, but soon taken be Elmire. He begins to declare his love and insult Orgon, to whom he is so dear.  That was enough, Orgon was finally convinced. Orgon sends Tartuffe away, his words did not mince.
There is still trouble, now that Tartuffe is the heir. The house and everything is now his to declare. Madame Pernelle still does not believe that Tartuffe is a hypocrite. That is until she is evicted too, and the truth is enough to make her sick. There is good news, when the Officer of the King arrives; he tells Orgon and his family that the King ordered Tartuffe to be imprisoned for this and other crimes.

Now Mariane is promised to Valère again, Damis is claimed as a son, Orgon has his place in the court, his house, and his devoted wife. As is the way for all comedies, the ending reveals that our protagonists will have a happy life. The students at the Ruth Asawa School of the Arts put on a wonderful performance. I liked it so much that I watched it more than once. This was once a three act play that was widely banished. Molière improved this to a five act play that I myself now cherish. 
To watch the play for yourself go here:  https://youtu.be/VKm7_CFNIn8 

Deceit or No Deceit- That is the Question


 ”Sigh no more, ladies, sigh no more,
 Men were deceivers ever,
 One foot in sea and one on shore,
 To one thing constant never.” (II.iii.4)



The art of deception plays a significant role in stories and works of literature throughout history. Deception is especially evident in William Shakespeare’s plays Othello and Much Ado About Nothing. The former play is a tragedy while the latter is considered a comedy. Do not be deceived by the title of comedy though, both of these plays are extravagantly filled with trickery, slander, and lies.  The idea that people, events, and things in our world are often not what they seem is at the very heart of many of Shakespeare’s plays, “[t]hus the hyperbole of tragedy stands at the opposite end of a tonal scale from the hyperbole of comedy” (Mack, 156)
Every good story has a protagonist and an antagonist- a hero and a villain. These oppositional characters are often referred to as foil characters because they reflect the extremes of the other. In Othello, the hero is the man for which the play is named… Othello. While his “foil” character is Iago. Iago manipulates the mind of Othello by taking advantage of his insecurities. Othello is a great leader, though he is not as educated or well-bred as the beautiful Desdemona, his wife. Because Iago understands people and the psychology of the mind, he uses this knowledge to his advantage. Throughout the play, Iago plants seeds in Othello’s mind, convincing him slowly that the desirable Desdemona has been unfaithful to him, with his lieutenant Cassio. Similarly, in Much Ado About Nothing, the antagonist Don John manages to convince Claudio that the lovely and beautiful Hero is not as innocent or virtuous as he believes her to be. These lies of infidelity are slanderous at best. It seems as though Iago and Don John are motivated by their envy to bring destruction to Othello and Claudio.  
This heavy theme of deception takes a tragic turn in Othello, which begins in the city of Venice, where there is control and order.  It is taken shortly thereafter to Cyprus, where there is a war being fought, less people to surround Othello, and less stability in the structure of his council which eventually leads to Othello’s downfall and the death of four people within two marriages. In contrast, the play Much Ado About Nothing is set in Messina, Sicily, after the success of a war. This story takes place in a home with the stable council of family and patriarchal dominance where the conflict is resolved with non-violence in a happy outcome of four people coming together into two marriages.
In literature, a comedy is not necessarily a humorous tale, but rather a tale with a happy ending. Much Ado About Nothing has both a happy ending and humor. The characters of Beatrice and Benedick are considered secondary characters, however the “merry war” that has been an ongoing conflict between them is light hearted and witty.  They too, fall victim to deception in this tale, however, when their companions intentionally hold conversations knowing that they each could overhear, stating that one was in love with the other. These lies are not entirely untrue, for it seems that the continued witty banter between Beatrice and Benedick has proven itself facilitative in creating a mutual loving affection. There is also humor in the night watchmen, Dogberry and his companions, who capture Don John’s men (Boracio and Conrad) and shed light to the deception of Claudio and slander of Hero by telling her father Leonato of the ruse.  Leonato, Hero, and the family decide to carry out the deception that they fashioned at the disastrous first wedding… that Hero is dead, having died at the shock of offence to her character.  Leonato and his brother do tell Claudio what the night watchmen discovered and then instruct Claudio to mourn Hero’s death, and that if he is a good and noble man, he will marry her cousin in her stead. Claudio agrees. At the gathering of the second wedding, all of the deceit is brought to light, Don John caught, and two marriages take place: Claudio to Hero and Benedick to Beatrice.
“Comic overstatement aims at being preposterous … tragic overstatement, on the other hand, aspires to be believed.” (Mack, 156)  Othello ends tragically with the death and destruction of the great leader who believed in and fell victim to the embroidered web of lies. In Contrast, Much Ado About Nothing ends laughably and over-joyously with the enlightenment of truth, the birth of new relationships, and the resolution and apprehension of the deceiver Don John. These stark and drastic differences make it hard to imagine that both tales are centered on the idea that people, events, and things in our world are often not what they seem… that at the very heart of these two contrary love stories we find deception. 
“Deceiving others. That is what the world calls a romance.” ― Oscar Wilde


Citation Page
Shakespeare, William. Much Ado About Nothing. Act 2. Scene 3. Page 4
Mack, Maynard. “The Jacobean Shakespeare.” The Tragedy of Othello The Moor of Venice with New and Updated Critical Essays and a Revised Biography. Ed. Alvin Kernan. New York: Signet Classics, 1998. 156. Print.


Early Church Reformers of the Sixteenth Century Essay

credit: got this pic from this site
In medieval times, the central common church was the Catholic Church, meaning ‘universal’, however the critics of the era began to question the beliefs and practices of Catholicism. “The church had promised Christians that the path to salvation lay in the hierarchy of the church and its sacramental system, which offered grace to the faithful through the seven sacrements.” (p.329) One critic, Thomas à Kempis believed that a person could work toward salvation if they focused on their own spiritual growth. These ideas of humanism spread throughout Europe and sparked new thoughts into the Christian humanist, Desiderius Erasmus.
            As the illegitimate son of a priest (who was supposedly celibate), Erasmus grew up in Holland studying at the Brethren of the Common Life where the new devotion “called for people to approach God directly in their hearts.” (p.330) In continuing his education, Erasmus traveled to traditional universities in Paris, though he quickly discovered that he detested this method of studies. Changing routes, he traveled to England and learned from Henry VIII’s London teachers. He, and his friend Thomas More, began to study a new course of humanism. Erasmus combined the study of humanism with his religious interests and looked to the original biblical texts. Erasmus stated that “Our first care must be to learn the three languages, Latin, Greek, and Hebrew, for it is plain that the mystery of all scripture is revealed in them.” (p.330)
            Until that time, Jerome’s Vulgate translation of the bible was widely accepted; however, Erasmus rejected this translation and corrected the mistakes. In addition to translating the bible from Greek and Hebrew, he also wrote satires, using his “wit to promote a greater spirituality in religion.” (p.330) Erasmus believed that Christians should read the bible for themselves, instead of accepting another’s interpretation of it.  
            A man with a very different childhood from Erasmus, Martin Luther, was raised in Germany by a family of growing prosperity. However, Luther’s life took a dramatic turn when he was struck with fear as a jolt of lightning came close by. He prayed to St. Anne, saying if she would help him, he will devote his life to becoming a monk. After the storm passed, and he was alive and well, Luther kept his word and joined a monastery. He was also truthful in saying that he would be devoted to this life, for he immersed himself into this new calling. Still, he felt a sense of sinfulness and held a fear of being damned to hell. No matter how much he studied, he still felt as though he was not worthy of salvation, until he read Romans 1:17, the “just shall live by his faith.”
            Luther’s new central point of belief was “Justification by Faith”, meaning that a Christ’s sacrifice was a complete transaction for all peoples of all times, so no one needed to work for their salvation, they already had it. Luther took his new zeal and new belief and challenged the church doctrine concerning indulgences. “Tradition says that Luther tacked his list of arguments –the Ninety-five Theses- to the door of the church in Wittenburg.” (p.331) His well-thought-out arguments were appealing to many scholars who were also critics of the church. “With Luther’s strong words ‘It is foolish to think that papal indulgences… can absolve a man,’ the battle lines were drawn.” (p.332)
            Luther decided that he did not need to remain a monk (or friar, according to the lecture) and he left to marry Katharina von Bora, a former nun, where he continued to write about religious topics such as marriage, created hymns, as well as translated the bible in to German, helping to shape the form of the developing German language.
            In another part of Europe, John Calvin was preparing for a law career while simultaneously studying humanist writings- among them, the works of Martin Luther. During this time the royal authorities were attempting to suppress reform and so Calvin left France and settled in the city of Geneva. There “he published his first edition of his masterwork, The Institutes of the Christian Religion.” (p.335)
            The hardworking middle class was drawn to Calvin’s vision of seeing the majesty, power, and justice of God, as well as Luther’s vision of justification by faith. “Perhaps Calvin’s greatest contribution to Reformation thought was to redirect theological speculation from individual salvation to a larger question of humans’ place in the universe.” (p. 335) It was no longer a question of Why me, but instead a question of Why us?
When Calvin turned to the question of salvation, he again emphasized the power of God through Predestination. Predestination is “belief that God preordained who would be saved or damned, even before a person was born.” (p.336)  Calvin believed that if we only saw God as a just God, we would all be damned, because we are all inherently sinners. Many others, who also believed that we can do nothing to earn salvation, found comfort in the idea of predestination, though Calvin did not stress this as much as his future followers did.
Calvin used his impressive organizational skills and dispersed many preachers to the farthest corners of Europe to help congregations with directions on how to establish underground groups that could adopt Calvinism in hostile territories like France. Therefore, “a second generation Protestant, Calvin moved the Reformation forward in important ways.” (p.337)
            My own personal beliefs reflect those of Erasmus and Luther, in that, I believe you must read the bible and educated yourself about it in order to gain a better understanding and a closer relationship to God. I also relate to Martin Luther in his sense of sinfulness and fear that no matter how much he studied or did good works, he was not worthy of salvation. I too, struggle with the idea that God could ever truly love me and forgive me. I still feel as though I am meant to suffer and that I do not deserve mercy. I can tell others with whole-heartedness that He is a loving and forgiving God, but I never seem to let that sink in to my own heart. (I am working on it).
            I also agree with Luther that God’s sacrifice of Jesus on the cross was for all people, for all time. Jesus did not know me in a person to person manner while He walked the earth, yet I truly believe that when He died on the cross, He did so for all of God’s creatures in both the past and the future. Erasmus was diligent in his studies of other languages and original biblical texts. For this, he deserves a big gold star by his name. I do not believe that a person can truly understand any subject, without learning it from the beginning stages to the newest developments. My father was a mechanic, but he could not have rebuilt an engine on the first day that he became a mechanic. Erasmus went back to the original texts, in their original languages, to understand the culture and the true meaning of every word written. I admire him for this, and I am thankful that he did this.
            As far Calvin, I can agree with some of his notions, but I am not sure that I agree with predestination. It is difficult to picture that Jesus died on the cross for some of God’s creatures and not all of them. It is also difficult for me to believe that God would create man in his image, and provide us with so many gifts of love and mercy, if he did not love all of us.
            Still, I am thankful to John Calvin, and all of the reformists, for changing the direction of the church. I feel that if they had not, we might all still be living as Catholics under the rule of the royalty and papal judgment. Thank God that he gave us free will to think for ourselves!
  
Citation:
Sherman, Dennis and Joyce Salisbury. The West in the World. McGraw-Hill Publications. 2014. New York, NY. Print.

 Farmer, Dr. Craig. Key Issues in the Reformation. 21 June 2016. Web (video lecture).

Giotto di Bonedone Essay

http://ksean.com/blog/?p=579
Giotto di Bonedone was born in the Mugello Valley near Florence around 1247 to a local shepherd and his wife. A popularly believed tale is that the great painter Cimabue was traveling through the fields when he spotted a young Giotto sketching sheep. Immediately, Cimabue convinced the family to allow Giotto to become his apprentice in the city of Florence. Young Giotto was growing up in a bustling city of a changing world, where convention and tradition were breaking down as a new renaissance culture developed.
Cimabue was commissioned to paint the great cathedral in the basilica of Assisi, and so he took his apprentices with him. Many of the frescoes along the lower wall are believed to have been painted by Giotto. Several of these frescoes display the characteristics of Giotto’s style which he developed and practiced for much of his life. Giotto created the illusion of a three dimensional space with the use of shading and light. Space was a strong idea for Giotto, by using architecture and landscapes in the pieces, the subjects are given a sense of existing in a real space and the viewer is given the sense that they are looking through a window. This idea of space hinted at the development of ‘perspective’ in art. In this new revolutionary style of three dimensional painting, Giotto added movement, pose, gesture, and emotion to the subjects in his paintings which created the reality of human life and drama. Giotto used his art as a storyteller uses words. For the first time since ancient Rome, we see subjects turned away from us in a scene. Authors like Boccaccio, Petrarch, and Dante took notice of Giotto’s innovative ideas. “Boccaccio … described Giotto as having brought the art of painting out of the medieval darkness into daylight.” (p.439)
Throughout his life, Giotto traveled throughout Italy and parts of France adding his unique beauty to walls and panels for people such as popes, kings, and nobleman. The best preserved of these works is the Arena Chapel in Padua, Italy. “Padua was a natural center for a humanist revival, … individual intellect, character, and talent. Giotto, more than any other artist, transformed these qualities into painting.” (p.441) The Arena Chapel is presented to the viewer as a dramatic story is told on a stage. Symbolism is quite present in Giotto’s works. For instance, in The Crucifixion Giotto places Jesus’ friends and family to His right hand side and creates a flow from the Cross to the edge of the picture so that there is no space between Jesus and them. However, to Jesus’ left there is a gap between Him and his executioners. Also in the Arena Chapel is a Last Judgement fresco.  It is positioned at the end of the chapel, so that it is the last view before you leave. Within this fresco is a self-portrait of Giotto as a member of a crowd, as well as a portrait of the Chapel owner, Enrico Scrovegni, offering the chapel to the Mother Mary perhaps as an atonement for the family’s sin of Usury, which landed his father a significant place in Dante’s seventh circle of Hell.

            From the sheep fields of Mugello Valley, to places throughout Italy and France, Giotto revolutionized art as we know it today. By adding shading, lighting, and perspective, Giotto created three dimensional paintings in which his subjects displayed real human emotions and movements. The fourteenth century would see many artists with various styles commissioned by wealthy Italian and French aristocrats, creating a new International Gothic style of painting, but despite these new innovations, Giotto’s new stylistic development continued to be used -  art depicting real life within a three dimensional space. 

Find Giotto on Wikepedia: https://en.wikipedia.org/wiki/Giotto