Agnès Varda, Jane Birkin, and Kung-fu Master!

2021 ◽  
Vol 36 (1) ◽  
pp. 41-59
Author(s):  
Emma Wilson

Abstract Kung-fu Master! (Le petit amour, France, 1988) arises from a story by Jane Birkin, where an adult woman and a teenage boy fall in love. Birkin's story was meant to be realized as one of the dramatized sequences of Jane B. by Agnès V. (Jane B. par Agnès V., France, 1988), but it became its own parallel film. In prioritizing this story and pushing it to feature length, Varda opened it up for imagining with and beyond Birkin. She made it a fairy-tale, a feminist story about what women may imagine and eroticize, about the grief, pathos, damage, and beauty in this. It became a vital part of Varda's film corpus and of her feminist investigations of different subjectivities and desires, of the affective worlds of contemporary women and children. It takes shape in her tenderness for Jane Birkin, but also in light of her own clearer thinking about childhood, nostalgia, and fantasy. In this film, Varda explores female-authored fantasies in delicate, unabashed, and queer ways. This is part of her feminist legacy for the future. Kung-fu Master! is key.

2021 ◽  
Author(s):  
◽  
Eleanor Toland

<p>A surprisingly high number of the novels, short stories and plays produced in Britain during the Edwardian era (defined in the terms of this thesis as the period of time between 1900 and the beginning of World War One) use the Grecian deity Pan, god of shepherds, as a literary motif. Writers as diverse as Somerset Maugham, E.M. Forster, Frances Hodgson Burnett and G.K. Chesterton made Pan a fictional character or alluded to the god of shepherds in more subtle ways. The mystery of why the Edwardians used an ancient Greek god as a symbol requires a profound interrogation of the early twentieth century British soul. The Edwardian era was a narrow corridor of time between the Victorian age and the birth of modernism with the First World War, a period characterised by vast social and political transition, as a generation began to comprehend change they equally feared and desired. Pan was an equivocal figure: easily portrayed as satanic due to his horns and goatish nature, but as the kindly god of shepherds, also a Christ-like figure. Such ambiguity made Pan an ideal symbol for an age unsure of itself and its future. Writers like Maugham and Machen, afraid of social and sexual revolution, portrayed Pan as diabolical, a tempter and a rapist. E.M. Forster, a homosexual man hopeful about the possibility of change, made Pan a terrifying but ultimately liberating figure for those ready to accept the freedom he represented. Kenneth Grahame, desiring the return of a Luddite, Arcadian past that had never truly existed, wrote of Pan as Jesus on the riverbank, sheltering the lost and giving mystic visions to the worthy. Pan represented a simultaneous craving in the Edwardians to flee to the past and to embrace the future, an idealism of the primitive coupled with hope for the future. What he also symbolized was anxiety about the future and the desire to not return to the horrors of the past, fears of the primitive suggested in the nightmarish atavism of Saki’s “The Music on the Hill” and the fears of what society might become expressed in Forster’s “The Machine Stops”. The Edwardian Pan eventually reached its culmination in J.M. Barrie’s twentieth-century fairy tale Peter Pan, in which the eponymous character, seeming at first so different from the ancient Greek mythological figure, became an embodiment of everything the Edwardian Pan phenomenon represented. With the nightmarish yet fascinating figure of Peter Pan, the Edwardians had created a new Pan, reborn for their age. With the beginning of World War One, the Pan figure would begin to fade into insignificance, with only one major work later published which could justifiably be called part of the phenomenon; Lord Dunsany’s The Blessing of Pan, a fitting elegy for the Edwardian Age.</p>


Ridley Scott ◽  
2019 ◽  
pp. 78-83
Author(s):  
Vincent LoBrutto

In the Orwellian year of 1984, during Super Bowl XVIII, a commercial for Apple’s Mackintosh computer ran and became one of the most eye-catching and provocative sixty-second spots ever made. It was never shown again on television. As directed by Ridley Scott, the commercial portrays the grim world of the future dominated by Big Brother until a beautiful, athletic woman liberates everyone. For his next feature film Scott embraced the fantasy genre with Legend, a good versus evil tale set it a mythical land. Disaster hit the production when the entire elaborate set burned down. Miraculously, no one was injured, and the fairy tale environment was quickly rebuilt. The original version of Legend did poorly in front of test audiences and Scott cut it down radically, which hurt the film even more at the box office. In 1986 Ridley Scott Associates was expanded with the addition of a New York office, with more to come in the future.


Screen ◽  
1993 ◽  
Vol 34 (4) ◽  
pp. 302-320
Author(s):  
S. Flitterman-Lewis
Keyword(s):  
Kung Fu ◽  

Author(s):  
Jennifer Uzzell

The stories we tell ourselves about our beginnings are a vital part of our sense of identity and belonging. For Druids living in the UK those stories tend to be deeply rooted in a sense of connectedness with the landscape and with the ‘Ancestors’, usually situated in an imagined and often idealized pre-Christian past. Since the time of William Stukeley, himself associated with the Druid Revival of the Eighteenth Century; the Druids have been associated in the popular romantic imagination with the ancient burial mounds that proliferate in the landscape. The fact that this association is not historically correct has done little to weaken its power. This paper will focus on the construction, in recent years, of a number of barrows, mimicking the Neolithic monuments, and designed to take human cremated remains in niches built into the construction. The fact that this initiative has proved hugely popular with Druids, but also with many others testifies to the power that the barrows hold over the imagination. Why is this? What stories are being told about the barrows, and do those stories have to say about connections to ‘deep time’, to the land, to each other, to community and to the future.


UK-Vet Equine ◽  
2021 ◽  
Vol 5 (4) ◽  
pp. 168-173
Author(s):  
Charlotte Mary Bennett

Bandaging equine limbs in practice is carried out by nearly all veterinary team members, although in many practices it is the nurse's responsibility for placement, care and maintenance of the bandage during the patient's time at the hospital. It is a vital part of the veterinary nurse's role to understand the different complications related to inappropriate bandaging as well as noticing signs of discomfort and how to rectify these problems. This will help to educate the future veterinary nursing generation. Techniques and methods of bandaging from small animal and human medicine need to be utilised in equines to help move equine bandaging forward. A standardised method or protocol for bandaging limbs and the abdomen needs to be promoted, and the veterinary team and general public educated to help prevent sores and further complications.


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