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Chapter 65

Marianne Boruch Indiana University Press ePub

Chapter 65

It was an honest-to-god 1960s commune, howbeit sprung from someone’s dream of luxury in the ’20s. Pink, for one thing, and made of stone with all sorts of intricate scrolling worked into the door lintels or wherever there happened to be a column. Or maybe I’m making that up. I saw the standard double row of motel units same as you find now, only each seemed a ghost of itself too. That could have been the whirlpool of dust rising up now and then: atmosphere. The kind they’d pay a lot for, if this were a movie. But the entire place seemed something out of a film—on location, like the ghost town in an easterner’s—or any midwesterner’s—notion of the old wild west, the kind where all the buildings creak and sway, each door hanging crooked, one jamb intact, where the sun is always going down and there’s perennial twilight. But not entirely. The place looked semi-cared for, and functioning.

So this was the last spot Ned had been. That fact was quietly sobering again, like this was some sort of shrine, and we’d be purified, or at least something in Frances’s head would click shut or open. It was midmorning; we’d driven all day and night, sleeping on and off in various cars to get here. No one in sight now. There weren’t even voices.

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7. To Infinity and Beyond: Cohen and Rosenzweig on Comportment toward Redemption

Michael L Morgan Indiana University Press ePub

Benjamin Pollock

Eternity means the eternal task; the task of eternity. Heaven and earth may pass away; ethics remains.

The Messiah’s . . . coming is not an actual end, but means merely the infinity of his coming, which in turn means the infinity of development.

—Hermann Cohen

I have no idea how one should pray for something one holds beforehand to be impossible. I cannot pray that 2 × 2 should be equal to 5. . . . The eternal which we Jews mean lies not in the infinite, but rather in the “speedily, and in our days.” . . . That which only comes in eternity—doesn’t come for all eternity.

—Franz Rosenzweig

In Judaism the Messianic idea has compelled a life lived in deferment.

—Gershom Scholem

Among the handful of über-schmalzig stories about the elder Hermann Cohen that Franz Rosenzweig bequeathed to posterity, perhaps none is as famous as the story he tells of a conversation between the two regarding the future coming of the Messiah.1 “Hermann Cohen once said to me,” Rosenzweig writes, “‘I still hope to experience the advent of the messianic age.’” Rosenzweig attributes Cohen’s hope to his having been “a believer in the false messiah of the nineteenth century”—that is, ethical socialism—a movement through which, Rosenzweig surmises, Cohen imagined Christians as converting to the “‘pure monotheism’ of his Judaism.” Rosenzweig continues the story as follows: “I was startled by the force of this ‘speedily, in our days,’ and dared not say that these signs were no signs for me. Instead, I replied only that I did not believe I’d experience it. Thereupon he asked, ‘But then when do you think [it will come]?’ I hadn’t the heart not to name a number, so I said, ‘Well, only after hundreds of years.’ But he thought [I said], ‘Well, only after a hundred years,’ and cried, ‘Oh, please say fifty!’”2

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Part Four: Horned Dinosaurs in Time and Space

Michael J Ryan Indiana University Press ePub

Paleobiogeography, Taphonomy, and Paleoecology



THE PALEOBIOGEOGRAPHY OF ceratopsian (“horned”) dinosaurs has rarely been analyzed, and usually only in the context of general dinosaur paleobiogeography. In light of new ceratopsian discoveries that have expanded both the temporal and physical ranges of higher-level clades, we review previous work and present new information about the possible dispersal events that must have occurred in this group of dinosaurs.

The earliest basalmost ceratopsians, Chaoyangsaurus and Yinlong, are known from Middle–Upper Jurassic sediments in Asia. Both Psittacosauridae and their sister group, the “frilled” neoceratopsians (represented by Archaeoceratops, Auroraceratops, Liaoceratops), occur in the Early Cretaceous (Barremian-Albian) of Asia; roughly contemporaneous, unnamed specimens are known from the Arundel, Wayan, and Cloverly formations in North America and, questionably, Australia. Members of the clade (Bagaceratops, Cerasinops, Graciliceratops, Leptoceratops, Magnirostris, Montanoceratops, Prenoceratops, and Protoceratops), as well as Yamaceratops (Eberth et al. 2009) and the poorly understood (but paleobiogeographically important) Udanoceratops, persisted into the Late Cretaceous in Asia and North America. Ceratopsids are known exclusively from the Late Cretaceous, as is Zuniceratops, the sister taxon of the clade. The similarly aged Turanoceratops is the only Asian representative of the clade and is regarded in this discussion as a ceratopsid.

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3. Michel Khleifi: Filmmaker of Memory (Palestine)

Josef Gugler Indiana University Press ePub

Tim Kennedy

From his first film, Fertile Memory (La mémoire fertile / Al-Dhakira al-Khisba, 1980), Michel Khleifi displays the narrative-documentary style that he goes on to develop to such great effect. He also announces some of the major themes that permeate his later work: the centrality of the land to Palestinian identity; the preservation of collective memory and culture; the difficulty of telling the history of the nation; the common humanity of Arabs and Jews; the trauma of defeat, displacement, and exile; and his critique of the weakness and paralysis of what he considers to be an archaic Arab society.

Stylistically his films subtly mix reality and fiction—Fertile Memory and the shorter Ma’loul Celebrates Its Destruction (Ma’loul fête sa destruction, 1984) fashion fictional spaces from fragments of the political reality of defeat and disorder; the feature Wedding in Galilee (Noce en Galilée / Urs al-Jalil, 1987) steers a fictional narrative through the tensions of an incipient uprising against the reality of military occupation; and the formally innovative Canticle of the Stones (Le cantique des pierres / Nashid al-Hajjar, 1990), the dreamlike Tale of the Three Jewels (Le conte des trois diamants / Hikayatul jawahiri thalath, 1994), and his exploration of memory, Zindeeq (2009), create an often uncomfortable tension between fiction, myth, and the actuality of oppression and active resistance.

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1 Becoming Indigenous in Africa

Dorothy L. Hodgson Indiana University Press ePub

On August 3rd, 1989, Moringe ole Parkipuny, long-time Maasai activist and former member of the Tanzanian Parliament, addressed the sixth session of the United Nations Working Group on Indigenous Populations (UN Working Group) in Geneva, Switzerland. After noting that this was a “historic moment,” since he and a Hadza man from Tanzania were the “first representatives of any community in Africa that have been able to attend this very important forum,” he described in vivid terms the contemporary situation in Africa: “The environment for human rights in Africa is severely polluted by the ramifications of colonialism and neo-colonial social and economic relationships in which we are compelled to pursue our development and our sovereignty in a global system replete with injustices and exploitation” (Parkipuny 1989). He discussed the relative recentness of political independence for most African countries; the difficulties of overcoming colonial legacies of unequal rights, resources, and access to political power; and the “might of Western economic hegemony.” But, he warned, the intense efforts by many African nation-states to build national solidarity through the production of national identities “have thrown wide open the floor for prejudices against the fundamental rights and social values of those peoples with cultures that are distinctly different from those of the mainstream national population. Such prejudices have crystallized in many African countries into blatant cultural intolerance, domination and persistent violations of the fundamental rights of minorities” (Parkipuny 1989). In East Africa, he claimed, two of the most “vulnerable minority peoples” were hunter-gatherers and pastoralists:

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