It is commonly assumed, and regularly taught, that the key difference between playwriting and screenwriting is that the former tells the bulk of its story with words (it is dialogue-driven), while the latter relies more heavily on images (it is camera-driven).
Suppose I scooped the whole sky in my hand, I couldn’t hold it. Yet hearing a goldfinch, I feel, well, yes, that tiny song might clench the whole primordial rumpus of the wind.
I wonder if she felt the fearful flame fly into her womb? What did she hear? Or maybe when God enters time, he’s quiet. Is the child in the manger meek so He, who fills all place, won’t scare us? After my mother’s death, I stood in darkness, bereft and tiny on an ocean pier, a spent coin. Night opened its purse and flung me up, expanding toward the stars.
This collection ranges from the merengue of Dominican superstar Reynold to the earthy Hungarian folk of Marta Sebestyen (knit with Arabic textures on “Bethlehem, Bethlehem”). The Cox Family’s dawn-in-Appalachia rendition of “Go Tell It on the Mountain” is a highlight. Other tracks sample holiday pieces from Sweden, Italy and Africa.
Martin Ritt’s 1972 adaptation of the beloved children’s novel by William H. Armstrong is one of the most powerful family films ever made. It is set in Depression-era Louisiana, where a proud father (Paul Winfield) poaches game to feed his wife (Cicely Tyson) and children and winds up on a chain gang.
Here’s your Ash Wednesday story. A mother carries her tiny daughter With her as she gets ashed and the Girl, curious and wriggly, squirms Into the path of the priest’s thumb Just as the finger is about to arrive On the mother’s forehead, and the Ashes go right in the kid’s left eye. She starts to cry, and there’s a split Second as the priest and the mother Gawk, and then they both burst out Laughing. The kid is too little to be Offended, and the line moves along, But this stays with me; not the ashy Eye as much as the instant when all Could have been pain and awkward But instead it led to mutual giggling. We are born of dust and star-scatter And unto this we shall return, this is The Law, but meantime, by God, we Can laugh our asses off. What a gift, You know? Let us snicker while we Can, brothers and sisters. Let us use That which makes dark things quail.
Between 1990 and 2010, Iowa lost over 500 churches. The numbers reflect migration from rural to urban areas and the fewer number of people who identify with a faith community. The decline in churches is having a direct effect on the social fabric of the state. According to research at Iowa State University, nine out of ten rural people said they rely less on their neighbors than they once did. Surviving churches have gone back to older patterns to find leadership, engaging itinerant pastors or lay leaders. Some are surviving through cooperation with other denominations or with ethnic Christian groups (Pacific Standard, January 20).