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                <text>"The Lake Isle of Innisfree" (1888) by W.B. Yeats</text>
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                <text>"The Lake Isle of Innisfree" by Yeats is a ballade-like poem. Each stanza has three lines in hexamater with a caesura after the third foot and a fourth line in tetrameter. The rhyme scheme is ABAB for each stanza.&#13;
&#13;
The most pithy summary of the poem is that the speaker imagines a bucolic existence on an uninhabited island (Innisfree). It is his place of loneliness, which he thinks of as he stands in the middle of a city.</text>
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                <text>1888</text>
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                <text>Translation of The Ketuba</text>
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                <text>Like any lawyer will tell you, the fine details matter. While my Ketuba is a piece of art, it still remains a contract and for this reason I wanted my translation to be as precise as possible without losing the gusto of the beautiful, yet archaic, Aramaic. This Ketuba is of specific import because it is the Ketuba that married my parents, and I wanted a lasting tribute to their wonderful marriage; I also want my efforts to preserve their Ketuba to serve as a small token of appreciation for their incredible sacrifice in raising me with so much love. I enlisted the help of a Rabbinic scholar (and fittingly, given the intimacy of this document, a close family friend), Yehiel Poupko, to help me fill in the gaps of my knowledge. Much of the Aramaic I was, in fact, able to decipher; for example, in the portions where it talks about being a devoted partner it was easy for me to translate the Aramaic into English as many of the Aramaic words still appear in modern Hebrew. To give an example of the carryover into modern Hebrew, כסף  (money) and אמר (said) are integral words in modern Hebrew. However, for terms like “trousseau” (sometimes translated as “dowry”) and the semantics of "zuzim transfer” I sought elevated counsel. Rabbi Poupko advised me about how to translate these Aramaic words into English in accord with traditional customary language. My translation differs from the standard translation as it gives a more personal touch, recounting the different monetary figures my father symbolically bequeathed, as well as illuminating the origins of my mother’s Hebrew name. Since when my mother was born, female Bat Mitzvah wasn’t very common, she never received a Hebrew name. In the Jewish tradition, in the absence of a given name the default is Chanah. So, when in the translation it refers to her father as the priest, that is actually referring to the father of the biblical Chana! In summation, my translation sought to capture the specialness and “oldness” of the Aramaic by using equally old English in an attempt to be the most accurate in not just diction but also word choice; my translation also illuminates nuances specific to my familial arrangement. By using a mixture of communal-ritual language and personal language, I can be sure that what I produced is an accurate portrayal of the true uniqueness of this document and does not dilute any of its meaning nor its poetry.&#13;
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                <text>This is a three and a half minute BBC radio broadcast of William Butler Yeats's own voice in 1932 reciting two of his poems, one of which is the most famous of his early poetry, "The Lake Isle of Innisfree" (1888). Yeats prefaces this poetry recitation with an explanation of how he was inspired to write "The Lake Isle of Innisfree" and why he will try to recite it in a musical or performative way. "I’m going to read my poems with great emphasis upon their rhythm," he says, "...and that is why I will not read them as if they were prose."&#13;
&#13;
Yeats wrote "The Lake Isle of Innisfree" in 1888 when he was twenty-three years old. He made ten radio broadcasts recordings of his poetry, most including "The Lake Isle of Innisfree," with the BBC between 1931 (at the age of sixty-six) and 1937 (at the age of seventy-two). He died in 1939 (at the age of seventy-three).&#13;
&#13;
Although this project and its paratexts focus on describing and analyzing Yeats's recitation technique in "The Lake Isle of Innisfree", this 1932 BBC broadcast also includes his recitation of "The Fiddler of Dooney" (1889). The YouTube video in addition includes his 1934 recording of "The Song of the Old Mother" (1899), 1937 recording of "The Lake Isle of Innisfree" (1888) and 1931 recording of two stanzas from a poem he wrote the same year, "Coole Park and Ballylee" (1931). &#13;
&#13;
In order to access this recording on YouTube, copy and paste this URL into your web browser: https://www.youtube.com/watch?v=u2FT4_UUa4I&#13;
&#13;
Alternatively, download the MP3 file of the 1932 recording (attached), Yeats's introduction to the poem and his recitation of it, respectively.</text>
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                <text>A creative transcription of Fokine's figures. </text>
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                <text>This is an English translation of my grandmother's recipe for Sweet Corn Halva, which was written in Hindi. I have translated the recipe into a long narrative form and as a piece of creative non-fiction that offers the reader an insight into the everyday life of my family. </text>
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                <text>Yash Kumbhat (translator)</text>
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                <text>Sweet Corn Halva: A Recipe by Kamini Bhandari</text>
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                <text>Once in a Lifetime: A Transcription of a Conversation Recounting Brian Golemme’s Personal Experience on a Jury&#13;
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                <text>A transcript of an interview of Brian Golemme detailing his personal experience serving on a Massachusetts jury trial on September 19, 2019. The story was preserved for the interesting and odd particulars of the case and to capture the full depth of Mr. Golemme’s experience and feelings during the event. Upon hearing the story for the first time on September 26, 2019, Brian’s son, Ryan Golemme, felt the event was worth keeping around for both personal enjoyment but also as a story that could be retold and passed down to others to capture the experience of such a unique case. The interview was conducted on October 5, 2019 and recorded, from which a transcript was made. The edition of the text also contains an introductory preface from Ryan and annotations of the transcript.&#13;
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	The text was transcribed from the interview and preserved as a digital file. A personal copy was printed and preserved for internal use within the Golemme family. </text>
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                <text>This text is a mix between sociological analysis and quasi-religious secular humanist manifesto, and has become a part of the cultural milieu for a specific set of internet subcultures.  It alternates in style between being paratext to several modern/postmodern works (Particularly the Apocrypha Discordia, Ginsberg’s Moloch, previous works from SSC, and Capturing Gnon, another blog post from a neoreactionary thinker) and its own independent sociological theorizing.   These stylistic shifts are matched with tonal shifts, and the author’s metaphor and idiomatic choices generally shift to match the author he is paratexting from.  However, the entire piece is marked by a relatively consistent tonal choice of metaphor -- the author clearly cares more about the message and emotions they are trying to convey than particular precision in the content.&#13;
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                <text>Choreographic notation for Le Dieu Bleu&#13;
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                <text>This text was created by esteemed choreographer Michel Fokine in order to preserve the nontraditional poses of his original ballet Le Dieu Bleu. Fokine choreographed Le Dieu Bleu for the Paris-based Russian ballet company, Ballet Russes, premiering the work on May 13, 1912. Ballet Russes was internationally recognized for its groundbreaking choreography and avant-garde interpretation of classical ballet. The company was largely comprised of Russian dancers and artists fleeing the conservatism of the Russian art scene for the freedom of expression that Paris allowed. Fokine similarly found his creativity to be stifled as a young dancer in Saint Petersberg’s Imperial Ballet Academy, and he transitioned to choreographing pieces abroad in order to find a more receptive audience for his reinterpretation of ballet. Fokine’s term as choreographer-in-residence for Ballet Russes marked a period of great experimentation for Fokine and the company, catalyzing a Parisian renaissance of ballet. In this text one can see Fokine’s attempts to move past the classical definition of ballet in Le Dieu Bleu. Whereas every step in the ballet canon corresponds to a specifically defined French term, Fokine’s unusual poses must be represented by drawn human silhouettes. Each silhouette in the text corresponds to a number, and each pose would have been taught to the dancers as corresponding to this numbered count in the music. Thus, this text can be directly translated into a phrase of movement. The translation of movement into text was made by Fokine in order to preserve his choreography for future stages of La Dieu Bleu. This transition from dance described in French terminology to figures can be equated to a transition from a modern alphabetic system to a more ancient logographic system, in which a figure corresponds to a certain pose. In Fokine’s transition from classical choreography, which comes complete with its own language, to modern choreography, one can see the attempt to recreate a language of movement from the very beginning.  </text>
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&#13;
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