scholarly journals Reading Music through Literary Scholarship: Granville Bantock, Shelley, and The Witch of Atlas

2017 ◽  
Vol 36 (1) ◽  
pp. 6-28
Author(s):  
Michael Allis
Keyword(s):  
Literary Scholarship ◽  
Reading Music ◽  
The Witch

scholarly journals VOCES Y OTREDAD. DE LAS CARTAS DESDE MI CELDA A BÉCQUER Y LAS BRUJAS

2022 ◽  
pp. 503-514
Author(s):  
Miriam LÓPEZ SANTOS
Keyword(s):  
Literary Scholarship ◽  
Cultural Traditions ◽  
The Witch ◽  
Traditional Stories

La crítica especializada ha relacionado las leyendas de las cartas Desde mi celda de Bécquer con la insistencia por parte del autor en la búsqueda y recuperación del folclore y de las tradiciones populares. No obstante, el acercamiento a las mismas exige una doble lectura. La riqueza polifónica muestra que, al Bécquer folclorista, habría de añadírsele su faceta de lector afamado, imprescindible en su configuración como narrador de historias. El escritor sevillano mira al pueblo, recoge y bebe de la tradición, pero la filtra a través del prisma del movimiento gótico, de los ecos que aún permanecían en la literatura y que se atisbaban en las últimas manifestaciones de las narraciones románticas y en la incipiente narrativa realista. El largometraje recientemente estrenado Bécquer y las brujas ahonda en esta riqueza polifónica de una figura, construida desde la más pura otredad: la de la bruja. Abstract: Literary scholarship has credited the legends collected in Bécquer’s letters Desde mi celda for the writer’s interest in the research and recovery of folklore and popular traditions. However, when approaching these traditional stories, another perspective is possible: Bécquer’s polyphonic narrations are rooted in his wide readings, from which he draws the material of his stories. The Sevillian writer observes and grasps the people’s cultural traditions, but through the filter of the Gothic, the echoes of the last romantic prose and the emerging realist narrative. The newly released film Bécquer y las brujas highlights the richness of his compositions, based on the purest otherness: the figure of the witch.

Rangda and the Goddess Durga in Bali

2017 ◽  
Vol 12 (1) ◽  
pp. 50-77
Author(s):  
Sarah Weiss
Keyword(s):  
Decision Making ◽  
Binary Opposition ◽  
Dynamic Relationship ◽  
The Witch ◽  
Purity And Impurity ◽  
Good And Evil ◽  
Negative Attributes ◽  
The Way

This article examines Rangda and her role as a chthonic and mythological figure in Bali, particularly the way in which Rangda’s identity has intertwined with that of the Hindu goddess Durga— slayer of buffalo demons and other creatures that cannot be bested by Shiva or other male Hindu gods. Images and stories about Durga in Bali are significantly different from those found in Hindu contexts in India. Although she retains the strong-willed independence and decision-making capabilities prominently associated with Durga in India, in Bali the goddess Durga is primarily associated with violent and negative attributes as well as looks and behaviours that are more usually associated with Kali in India. The reconstruction of Durga in Bali, in particular the integration of Durga with the figure of the witch Rangda, reflects the local importance of the dynamic relationship between good and bad, positive and negative forces in Bali. I suggest that Balinese representations of Rangda and Durga reveal a flux and transformation between good and evil, not simply one side of a balanced binary opposition. Transformation—here defined as the persistent movement between ritual purity and impurity—is a key element in the localization of the goddess Durga in Bali.

Appraising Newness: Whiteness, Neoliberalism & the Building of the Archive for New Poetry

2017 ◽  
Vol 1 (2) ◽  
Author(s):  
Eunsong Kim
Keyword(s):  
San Diego ◽  
University Of California ◽  
Collection Development ◽  
Literary Scholarship ◽  
Avant Garde ◽  
Archival Practice ◽  
Small Press ◽  
The University

The Archive for New Poetry (ANP) at the University of California San Diego was founded with the specific intention of collecting alternative, small press publications and acquiring the manuscripts of contemporary new poets. The ANP’s stated collection development priority was to acquire alternative, non-mainstream, emerging, “experimental” poets as they were writing and alive, and to provide a space in which their papers could live, along with recordings of their poetry readings. In this article, I argue that through racialized understandings of innovation and new, whiteness positions the ANP’s collection development priority. I interrogate two main points in this article: 1) How does whiteness—though visible and open—remain unquestioned as an archival practice? and 2) How are white archives financed and managed? Utilizing the ANP’s financial proposals, internal administrative correspondences, and its manuscript appraisals and collections, I argue that the ANP’s collection development priority is racialized, and this prioritization is institutionally processed by literary scholarship that linked innovation to whiteness. Until very recently, US Experimental and “avant-garde” poetry has been indexed to whiteness. The indexing of whiteness to experimentation, or the “new” can be witnessed in the ANP’s collection development priorities, appraisals, and acquisitions. I argue that the structure of the manuscripts acquired by the ANP reflect literary scholarship that theorized new poetry as being written solely by white poets and conclude by examining the absences in the Archive for New Poetry.

La otredad: ¿real o inventada? El caso de las brujas

1999 ◽  
pp. 21-33
Author(s):  
Elia Nathan Bravo
Keyword(s):  
Early Modern ◽  
Social Inequalities ◽  
Strict Sense ◽  
Empirical Content ◽  
Extreme Situation ◽  
Modern Times ◽  
The Witch ◽  
Early Modern Times ◽  
The One ◽  
In Virtue Of

The purpose of this paper is two-fold. On the one hand, it offers a general analysis of stigmas (a person has one when, in virtue of its belonging to a certain group, such as that of women, homosexuals, etc., he or she is subjugated or persecuted). On the other hand, I argue that stigmas are “invented”. More precisely, I claim that they are not descriptive of real inequalities. Rather, they are socially created, or invented in a lax sense, in so far as the real differences to which they refer are socially valued or construed as negative, and used to justify social inequalities (that is, the placing of a person in the lower positions within an economic, cultural, etc., hierarchy), or persecutions. Finally, I argue that in some cases, such as that of the witch persecution of the early modern times, we find the extreme situation in which a stigma was invented in the strict sense of the word, that is, it does not have any empirical content.

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