We see Lakshmi attempting to “lean in” with the cumbersome demands of domestic responsibilities and public life.
For his last supper, Jesus feasts with hipsters in Vancouver’s Downtown Eastside observing the conflict between homelessness and gentrification; and a riff-raff Wiccan couple, models for many pop-up fringe spiritual communities, are construed as being so awkward and estranged, they are, according to Goldstein, “living on the outside of the mainstream, along the periphery of Suburbia.” By re-imagining Gods and deities as fallible creatures unworthy of worship, dares to ask: Is religion a commodity akin to a sparkly i Phone that can upgraded, traded in, or disposed for the latest model?
A book-length work by Walt Whitman, discovered by Zachary Turpin, appears in its entirety in the Volume 33, Number 3 issue of the Walt Whitman Quarterly Review (WWQR).
"Manly Health and Training," previously unknown to Whitman scholars, is a thirteen-part journalistic series of 47,000 words that may bridge gaps in the poet's biography and change the way readers understand Whitman's writings from this period.
In doing so, this reveals our active role in the commodification and the demonization of religious beliefs.
The striking difference between the Charlie Hebdo illustrations and is, despite Goldstein’s critique on religion, she remains respectful to the Gods and deities by rooting satire and contemporary narratives within the axiom of their history and spirituality, therefore , rather than distorting the essence of religious icons.And it is possible to consider Islamophobia immoral without wishing it illegal.”(1) In her latest photographic collection, , Vancouver-based, internationally award-winning photographer and cultural critic Dina Goldstein captures the essence of satire through discussion and criticism about religion, its place and perseverance in our technology-manic society.She knocks off Western and Eastern Gods, deities and icons from their altars and re-imagines them as ordinary people struggling with unemployment, homelessness, identity crisis and alienation.How can the practice of religion, so private and personal, be so public?How has religion been able to thrive in our science-driven, secular society?She certainly looked different from the typical baby-faced dolls of her day.Tall, thin, golden-haired and glossily made up, Barbie was modeled after Lilli, a curvy sexualised doll sold in German bars to adult men based on a racy comic strip character.Muhammad the Prophet is exalted as Goldstein recognizes Islam’s contribution to the sciences long before their European counterparts, juxtaposing “the obvious disconnect between the East, specifically Islamic principles and the West’s secular ideals, which is currently at the forefront of international concern.” Ganesha, the Lord of Obstacles is depicted as a tormented outsider struggling to integrate in a hostile world, an experience Goldstein felt “as an immigrant to Canada [.] I was bullied for being different and for not speaking English—you can see in the photo that what differentiates people is not only what they eat, and how they dress, but also what they believe in.” There is a universality within the alternate world of illustrations on the other hand, depicts marginalized communities, such as France’s 4 million Muslims under the lens of racist stereotypes so detached not only from their religious and spiritual roots, but also alienated from the strained colonial history between France and its former colonies.The illustrations did not contain Islamophobia, but in fact, Islamophobia, and consequently, its backlash.The filtered, plastic universe of points the finger at all of us and our inconsistency to uphold spiritual peace within our manic, individualistic consumer world.In the end, Goldstein’s work not only exemplifies satire, but she has created an alternative space where Gods can live among us, but only in so far that we can see our faulty selves in this made-up reality. “Unmournable Bodies.” , Barbara Millicent Roberts has been a lightning rod for debate about the socio-cultural expectations for female identity.