Red Arrows confirmed for seaside carnival
The Red Arrows will perform at this year's Cromer Carnival, organisers have announced.
The RAF aerobatic display team will take to the skies over the Norfolk coast on Wednesday, 20 August.
The Red Arrows have been a regular fixture of the carnival since 1980, but were unable to perform last year due to touring in Canada.
Event organisers said the exact time of the display would be confirmed nearer the day.
"Don't forget we will also be having the Battle of Britain Memorial Flight Hurricane and Spitfire Display," organisers posted on Facebook.
Other displays include a motorcycle stunt team, craft fayre and parade.
The annual event, held 16-22 August, attracts thousands of people to the seafront in the north Norfolk town.
During the 2023 carnival, the Red Arrows cancelled their appearance just hours before they were due to perform after "unforeseen technical issues".
The Red Arrows are also due to perform at both days of the Old Buckenham Airshow, near Attleborough, on 26 and 27 July and at the Clacton Airshow in Essex on 21-22 August.
Follow Norfolk news on BBC Sounds, Facebook, Instagram and X.
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Mamet attaches a very brief introduction to the published screenplay of Russian Poland; in it, he lays out the historical, as well as the political, but more so the personal, inspiration for the script. For instance, he writes that his grandmother grew up near the Polish city of Chelm, and that she told him stories of the pogroms she'd survived in the Pale of Settlement—the area permitted to the Russian Jews. The Pale was geographically known as Volhynia, known to her, and, then, to me, as Russian Poland. The tales-within-the-tale, here, are fables of Isaac Luria, the Ari (lion) of Sfat, in the late 16th century… I set his mystical tales in my grandmother's Volhynia, and framed them in another fable. And that is, ultimately and unexpectedly, what Russian Poland is: a collection of Jewish fables, almost an anthology, with an illegal shipment of supplies by air to Israel functioning as a kind of framing device. This setting for this framing device is the late 1940s, shortly after the establishment of the state of Israel. The military men carrying out the mission are British RAF officers, and throughout the script, they are referred to only as Sergeant and Officer. Also on board is an elderly Holocaust survivor called Old Man. (Almost none of the characters are given names, except for one or two that appear in the fables.) Neither the Officer nor the Sergeant seem to know who the Old Man is, and they even ask him what he's doing there. Not very talkative, the Old Man does indicate he's on the plane because he's going to Palestine. The RAF men object that none of the planes at the airfield have the fuel capacity to reach that destination (and the Officer also asks why the Old Man wants to go to Palestine, because, he says 'The Arabs say they're going to drive you people into the sea'), to which the Old Man offers only a shrug. Something mysterious has now been established. Explore the deep mysteries while supporting our growing coverage of books, culture, and the arts: Sign up for a free or paid Bulwark subscription today. The Old Man begins to drift into his past, and into Mamet's fables, as the flight becomes more dangerous. In the first, set in a village in the 1890s, the Beggar roams the village, seeking charity, first from a pair of housewives, then from the local Rabbi, and then from the Rich Man (or, Reb Siegel, one of the few proper names in the script). As these short tales begin to take over the narrative of Russian Poland, the dialogue becomes less casual and more formal, but what's most interesting about this aspect of Mamet's script—Mamet being justly famous for his gift for stylish, stylized dialogue—is how it reflects his attitudes as a director more than as a writer. In his book On Directing Film, and more recently when promoting Henry Johnson, Mamet has said that ideally, when directing a film, it should be possible to remove all the dialogue and, as in silent films, let the images and the editing tell the story. This is, of course, the central idea behind all motion pictures, but I can't imagine following the narrative of a film as word-drunk as Henry Johnson with all the language removed. Henry Johnson is a very skillful and artful piece of film direction, but the words, and the performances of those words, are the whole show. This is not the case with Russian Poland, or it wouldn't have been, had a film ever been made from it. In the story about the Beggar, the Rabbi, and the Rich Man, Mamet lays out his scenes and his shots in strict visual terms, as directing choices he made at the screenplay stage. It begins with this image: A longshot. A road on a hill. A Beggar comes into the shot, moving across the frame from left to right. A mullioned window bangs into the shot. Camera pulls back slightly to reveal we have been looking at the scene through a window. The window frame bangs in the window. Then a cut to the Rabbi, outside the building, commenting on the deteriorated state of the window, and the Shul to which it is connected. We have also been introduced to the Beggar, and his journey. There is now a connection (ideally, anyway) in the viewer's mind between the state of the shtetl, where this is all taking place, and the Beggar. There is conflict in this connection, one that will play out as both Rabbi and Rich Man are shown to be somewhat callous towards the Beggar—though the Rabbi is perhaps more officious than callous—but the story is one of redemption. More importantly, that window, through which we were introduced to a setting and a key character, returns as an image, and through it we are shown actions the meanings of which the audience understands better than the characters do. We see, more than hear, both the Beggar and the Rich Man, independent of each other, find evidence for the existence of God, through each man's misunderstanding of events. To Mamet, these misunderstandings, and the revelations they inspire, are as true and as spiritual as would be those brought about by a literal angel appearing on the scene. Join now It's difficult, in this venue, to get across how much of Russian Poland's story is communicated visually rather than through dialogue. But this is very much a script written by a man who intended to direct: visuals, shot descriptions, and even camera edits are described at length, broken up by streams of conversation that is sometimes of a spiritual nature, sometimes just pure gossip. This is done in the same way that a film heavy with talk might find relief, or a heightening of emotion, through bursts of silence. I can imagine one fable, late in the script, being told entirely through images, with no dialogue whatsoever (not that there's so very much of it to begin with). This fable is much darker than the life-affirming tale of the Beggar (Russian Poland can get pretty bleak at times), and it ends with a punchline—I think a certain gallows humor is at play here, but as far as gallows humor goes, it's pretty heavy on gallows—that is entirely visual. (Words are spoken, but don't need to be.) Granted, these visuals include words written on a piece of paper—words that reveal the aforementioned punchline—but this is all part of the silent film grammar Mamet aspires to. Because of his outspoken conservative politics over the last several years, even well before Trump, Mamet long ago fell out of favor as an artist. Some artists, when confronting such a fate, will withdraw; others will lean into it, inflating the political rhetoric that had been subliminal or even non-existent in their work before. And while Mamet's responses in interviews and his nonfiction writing have gotten nakedly reactionary, it has not gotten in the way of his fiction. As implied earlier, this unproduced screenplay is particularly compelling when looked at Mamet's career as a film director as a whole, and especially in the context of his work during the 1990s. Once again, Homicide, his best film, can't help but spring to mind. Mamet's current politics (many say his politics have always leaned right, if not far-right, but I don't), and what I'd call the spiritual politics of Russian Poland, often seem to be at odds with each other. In Homicide, for example, the murder of the Zionist shopkeeper is not, as homicide detective Bobby Gold (Joe Mantegna) believes, an antisemitic act. In a final twist (a swing so wild I almost can't believe Mamet brings it off), it's shown to be a random act, an apolitical crime of greed, and evidence for the anti-Zionist motive is revealed as a blind alley. Though Gold has faced antisemitism in his past, and experiences it over the course of the film, his political righteousness becomes a mental trap, and his inability to view the situation from any other angle ultimately destroys him. Not the same kind of thing you'd expect from the author of Russian Poland, which radiates a kind of arcane energy. If Russian Poland can seem esoteric, especially to a gentile like myself, it is nevertheless clearly the work of an artist who sees in it a grand truth, whereas Homicide is awash with uncertainty. Yet both works are about, essentially, the same thing. And if Henry Johnson, the story of an unprincipled idiot who believes everything people tell him, doesn't seem like it could possibly have been made by someone who supports Donald Trump, well, the human brain is a complicated organ. Share this article with someone who appreciates the complicated nature of the human brain. Share
