contemplation. Boredom, Cinema, Mind Wandering As it is a largely pervasive experience, boredom occupies all areas of human interaction and is used in diverse contexts. When ascribed to cultural productions, boredom is often intended in a degrading way, yet it
Slow Cinema and the Virtues of the Long Take in Once Upon a Time in Anatolia
Writing Jews and Jewishness on British Television
This article discusses four different representations of Jews and Jewishness as seen on British television since 1960. The first three – Victor Gollancz's appearance on Face to Face (1960), an episode of the situation comedy Please Sir! (1968), and Simon Schama's The Story of the Jews (2013) all feature individuals who consciously articulate their identity as 'a Jew' in different ways. The final section argues for the subconscious presence of Jewishness in the central character of the BBC's long-running series Doctor Who.
This article explores three central figures that recur in Gabriel Josipovici’s critical writing. All three are essentially solitary. First, there is the creative figure – the artist, the composer, the writer – alone in their study or studio. Second, there is a curiously impersonal figure, more elusive, harder to pin down. Not the writer or artist but an anonymous figure walking down the road, Wordsworth’s solitaries in The Prelude and Paul Klee’s Wander-Artist. And, finally, there are Jewish figures, especially from Kafka and the Hebrew Bible. What are these bare, elusive anonymous figures doing in Josipovici’s writing? Why do they come up so often, throughout his work, from the mid 1970s to the present? And are they lifeless or are they full of life, deeply human, rooted in history and literature?
The Seduction of the Text in Muriel Spark's Work
This excerpt from Mary Shelley’s introduction to Frankenstein, I believe, puts into a context the idea of the author’s relation to his/her text, working on two levels at the same time. It is at this point that the ‘author’s’ chase by his creature begins, and it is at this moment that Shelley’s pursuit by her text is phrased. Frankenstein’s ‘text’, a mixture of pieces from dead bodies, is brought to life and begins its wandering and the chase of its ‘author’, at times reading its own body, at other times demanding a change in the author’s narrative, a participation in the ‘writing’ of his destiny.
Robert Davis, Maria Pia Di Bella, John Eade, and Garry Marvin
Recognising that the beginning of a new millennium can also signal a broadening interest in looking at our world in new ways, the editors of Journeys present this new journal dedicated to the interdisciplinary study of travel and travel writing. To say that travelling, touristing or simple wandering are among the most widespread of human activities is only to claim the obvious: this has been the case since the beginnings of our species, even if it has only been during the last century or so that the true economic and social import of travel – within cities, from hills to plains, between continents – has become clearly understood and delineated.
In 1984 the successful Chilean punk rock band Los Prisioneros identified Latin America as “an exotic place to visit”. Written in a strongly anti-imperialist key, the song “Latinoamerica es un pueblo al sur de Estados Unidos” (“Latin America is a village to the south of the United States”) said about tourism in the continent: For tourists and curious people, / it is an exotic place to visit. / It is only a cheap
place, / but inappropriate to live there. / Latin America offers, / the Rio’s Carnival and the Aztec Ruins, / dirty people wandering around in the streets, / ready to sell themselves for some US dollars.
Institutional Narratives and the Mobile in the Australian and New Zealand Colonial World, 1870s–1900s
This article examines the interpretive framework of “mobility” and how it might usefully be extended to the study of the Australasian colonial world of the nineteenth century, suggesting that social institutions reveal glimpses of (im)mobility. As the colonies became destinations for the many thousands of immigrants on the move, different forms of mobility were desired, including migration itself, or loathed, such as the itinerant lifestyles of vagrants. Specifically, the article examines mobility through brief accounts of the curtailed lives of the poor white immigrants of the period. The meanings of mobility were produced by immigrants' insanity, vagrancy, wandering, and their casual movement between, and reliance on, welfare and medical institutions. The regulation of these forms of mobility tells us more about the contemporary paradox of the co-constitution of mobility and stasis, as well as providing a more fluid understanding of mobility as a set of transfers between places and people.
Douglas Hollan, Gananath Obeyesekere, Luís Quintais, and Unni Wikan
In my most recent book, The Awakened Ones: Phenomenology of Visionary Experience (2012), I end my wandering mind with mention of my own anticipated end—a farewell, as it were, to an overlong life, much of it devoted to scholarly work on the study of religion in practice. However, I find it hard to divorce practice from a sympathetic understanding that some of us natives think of as Buddhism, for example. As for me, I would like to open our ethnographies and histories to the multiple ways in which we write and to celebrate our work and praise our foolishness, for none of us are omniscient and foolishness is part of our work and our species’ sentience. In much of my work I also celebrate comparison because for me it is hard to accept that as thinking beings we have to confine our thought to some narrow sphere.
The three weeks known as Bein HaMeitzarim, twenty-one days between 17th of Tamuz and 9th of Av, are marked by abstaining from wedding ceremonies, dance-music, and for the more observant: no eating of meat or drinking wine, except on Shabbat. We read in Mishna, Ta'anit 4.6: 'Five things befell our ancestors on the 17th of Tamuz, and five on the 9th of Av'. The two lists of five things are somewhat symmetric: the first event in each list connects these two dates with mishaps during the first years of wandering in the Sinai desert, following the Exodus. The second and third items in each of these two lists connect the two dates with commemorating the destruction of the Temple in Jerusalem. Which of the two Temples: the first or the second? As for Tish'ah beAv this mishnah is clear: 'The Temple was destroyed the first time and the second time on this date', i.e. both Temples were destroyed on the same date in different centuries. There is a contradiction between the two Biblical reports, in Jeremiah 52:12 and in II Kings 25:8, concerning the First Temple.
A Jewish Perspective
the priests and they would place them on display on the altar. Then you and the priest would read 1 the following words: Arami oved avi – My father was a wandering Aramean. He went down to Egypt with meager numbers and stayed there; but there he