"The Dark Ages have been misunderstood. History has identified the period following the fall of the Roman Empire with a descent into barbarism - a terrible time when civilisation stopped.
Waldemar Januszczak disagrees. In this four-part series he argues that the Dark Ages were a time of great artistic achievement, with new ideas and religions provoking new artistic adventures. He embarks on a fascinating trip across Europe, Africa and Asia, visits the world's most famous collections and discovers hidden artistic gems, all to prove that the Dark Ages were actually an 'Age of Light'.
In the first episode he looks at how Christianity emerged into the Roman Empire as an artistic force in the third and fourth centuries. But with no description of Jesus in the Bible, how were Christians to represent their God? Waldemar explores how Christian artists drew on images of ancient gods for inspiration and developed new forms of architecture to contain their art."
"The Dark Ages: An Age of Light" first broadcast BBC Four, 9:00PM Tue, 27 Nov 2012, duration 60 minutes.
"I envisioned This Land Is Mine as the last scene of my potential-possible-maybe- feature film, Seder-Masochism, but it's the first (and so far only) scene I've animated. As the Bible says, 'So the last will be first, and the first will be last.'"
Fig.1 Nina Paley (2012) "This Land Is Mine".
"A preface provides a way into understanding a book: by stating its subject and scope, by commenting on techniques employed or themes addressed, or by focussing on a central or contentious issue. Prefacing involves an explicatory introduction to a reading of a work.
Some writers are more prone to prefacing than others. In the last century, three great exponents of the preface have been Graham Greene, Vladimir Nabokov and John Barth. Greene's prefaces are usually succinct, genuinely concerned with aspects of the writing process, and sometimes wryly humorous. ...
The idea of exegesis is not a recent imposition of universities upon creative writing; it is a long-term and also current feature of our overall culture. For almost two thousand years (as long as the word 'exegesis' can be backtracked in its significance) people have asked for explanations that linked written works produced in the culture to main concerns of the culture. Partly this has been a low culture plea to high culture. Partly it has been an element of ongoing high culture debate over contentious issues. 'Tell me further what you mean - analyse and dissect and orientate - so that I can more fully understand and believe you,' the culture has asked of texts on the one hand. But also it has said: 'Tell me further what you mean, so that I can better argue with you.' These are, I think, the two arms of the nature of exegesis."
Krauth, N. (2002). "The Preface as Exegesis." TEXT 6(1).
"A landmark American documentary, Salesman captures in vivid detail the bygone era of the door-to-door salesman. While laboring to sell a gold-embossed version of the Good Book, Paul Brennan and his colleagues target the beleaguered masses-then face the demands of quotas and the frustrations of life on the road. Following Brennan on his daily rounds, the Maysles discover a real-life Willy Loman, walking the line from hype to despair."
"The Tailenders explores the connections between missionary activity and global capitalism. The Tailenders examines a missionary organization's use of ultra-low-tech audio devices to evangelize indigenous communities facing crises caused by global economic forces.
Joy Ridderhoff founded Gospel Recordings in 1939 in Los Angeles. She remembered how crowds had gathered around gramophones in the Honduran villages where she had worked as a missionary, and decided that rather than compete with this medium, she would use it to preach. The organization that she founded has now produced audio recordings of Bible stories in over 5,000 languages, and aims to record in every language on earth. They distribute these recordings along with hand-wind players in regions with limited access to electricity and media. The Bible stories played by the missionaries are sometimes the first encounter community members have had with recorded sound, and, even more frequently, the first time they have heard their own language recorded. Gospel Recordings calls their target audience 'the Tailenders' because they are the last to be reached by global evangelism.
The missionaries target communities in crisis because they have found that displaced and desperate people are especially receptive to the evangelical recordings. When uprooted from one's home, as in the case of Mexican migrant workers, the sound of one's own language is a comfort. And the audio players are appealing media gadgets. Audiences who might not otherwise be interested in the missionaries' message will listen to the recordings. The Tailenders focuses on how the media objects and messages introduced by the missionaries play a role in larger socioeconomic transformations, such as the move away from subsistence economies toward cash economies based on agricultural and industrial labor.
The film raises questions about how people who receive the recordings understand them. Gospel Recording's project is premised on a belief in the transparency of language to transmit a divinely inspired message. But because the missionaries don't speak the languages, they must enlist bilingual native speakers as translators. There is ample opportunity for mistakes, selectivity, and resistance in the translation. The film explores how meaning changes as it crosses language and culture."