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Though all the temples, of which there are literahy thousands, are built on a generally similar open-court plan, each is entirely focused on one or another of a number of quite specifically defined concerns: death, neighborhood pa triotism, kin-group solidarity, agricultural fertility, caste pride, political loyalty, and so on. Beyond a minimal level, there is almost no interest in doctrine, or generalized interpretation of what is going on, at all. The stress is on orthopraxy, not orthodoxy-what is crucial is that each ritual detail should be correct and in place. If one is not, a member of the congregation will fall, involuntarily, into a trance, becoming thereby the chosen messenger of the gods, and will refuse to revive until the error, announced in his ravings, has been corrected. But the conceptual side is of much less moment: the worshippers usually don't even know who the gods in the temples are, are uninterested in the meaning of the rich symbolism, and are indifferent to what others may or may not believe. You can believe virtually anything you want to actually, including that the whole thing is rather a bore, and even say so.
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In the third and substantive part, these arguments are developed in relation to the documentary photography tradition, as it explicitly confronts the relationships between aesthetics, ethics and justice, in ways that a visually attuned criminology has much to learn from. The fourth part then outlines how the documentary photography project itself came under sustained critique and then describes the shift away from the traditional, objectifying practices towards more subjective explorations of identity and difference. The final part considers the impact of digital photography—a technological development that fosters new relationships between object, image and viewer that some critics insist is fundamentally different from the analogue era. Instead of reifying individual artists and their particular works, his approach emphasizes their social character. Art worlds involve extensive networks of cooperation, convention, opportunity and stratification among large groups of people participating in the creation of the work and the making of reputation. The two approaches are quite distinct: one is drawn from the interactionist tradition and emphasizes lived process, while the other is more concerned with structural disposition and symbolic systems.
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? Lithgow Finds Another Furry Friend: John Lithgow just can’t seem to get away from furry animals in his more fantasy themed films. It’s been an eternity (1987) since Lithgow befriended an amiable Sasquatch in Harry and the Hendersons (he had a little more hair back then too). Here, Lithgow gloms onto Ceasar who becomes a therapeutic presence in the life of his character, an Alzheimer’s sufferer. Lithgow’s performance is finely tuned and subtly executed—his swings of lucidity aren’t nearly as dramatic as many other Alzheimer’s portrayals in film, which is refreshing to see. Lithgow’s greatest contribution to the plot is his sometimes quirky, sometimes profound advice to his screen son, Franco.