Marvell and Manuscript Culture

2019 ◽  
pp. 205-222
Author(s):  
Paul Davis
Keyword(s):  
Manuscript Culture ◽  
Scribal Publication ◽  
Self Formation

This chapter explores the significances of the medium of manuscript for Marvell. It uncovers links between his self-formation and conduct as a scribal poet, and a set of questions and dilemmas long recognized as definitive in his work, those surrounding integrity and retreat. In Marvell’s imaginary, the wish to ‘circumscribe’ oneself in a private or transcendent world was always, in some measure, a scribal ideal or fantasy. To assess Marvell’s relations with ‘manuscript culture’, then, is not merely to document his involvements with particular scribal communities, or the varying extent of the scribal publication of his verse at different points in his career, but to plot those aspects of his practice against his lifelong preoccupation with privacy as an object of desire.

Manuscript in the House of Print

2019 ◽  
pp. 57-75
Author(s):  
Thomas Keymer
Keyword(s):  
Seventeenth Century ◽  
Real World ◽  
The Novel ◽  
Manuscript Culture ◽  
Manuscript Production ◽  
History Of ◽  
Media Systems ◽  
Scribal Publication ◽  
Scribal Tradition

In his classic account of seventeenth-century scribal publication, Harold Love points briefly to three authors—Swift, Richardson, Sterne—whose careers indicate the ongoing vitality of manuscript culture in later generations. Taking a cue from Love, this chapter explores Richardson’s self-consciousness as a novelist about manuscript production and transmission, his real-world cultivation of epistolary sociability, and the ways in which his published output was shaped by practices arising from scribal tradition. For all his centrality in the history of print, Richardson was also at the centre of a thriving culture of manuscript exchange that bypassed or transcended print and also informed its products at every stage from creation to reception. There emerges a story of enduring interaction between coexisting media systems, not simple supersession of one by another, with creative consequences as much for the novel as for the lyric, epistolary, and other forms most often associated with manuscript exchange.

Translating the Scribe: Lithographic Print and Vernacularization in Colonial India, 1857–1915

2019 ◽  
Vol 16 (2-3) ◽  
pp. 281-300
Author(s):  
Amanda Lanzillo
Keyword(s):  
Nineteenth Century ◽  
South Asia ◽  
Indian Subcontinent ◽  
North India ◽  
Late Nineteenth Century ◽  
Book Production ◽  
Manuscript Culture ◽  
Arabic Script ◽  
Literary Cultures ◽  
Late Nineteenth

Focusing on the lithographic print revolution in North India, this article analyses the role played by scribes working in Perso-Arabic script in the consolidation of late nineteenth-century vernacular literary cultures. In South Asia, the rise of lithographic printing for Perso-Arabic script languages and the slow shift from classical Persian to vernacular Urdu as a literary register took place roughly contemporaneously. This article interrogates the positionality of scribes within these transitions. Because print in North India relied on lithography, not movable type, scribes remained an important part of book production on the Indian subcontinent through the early twentieth century. It analyses the education and models of employment of late nineteenth-century scribes. New scribal classes emerged during the transition to print and vernacular literary culture, in part due to the intervention of lithographic publishers into scribal education. The patronage of Urdu-language scribal manuals by lithographic printers reveals that scribal education in Urdu was directly informed by the demands of the print economy. Ultimately, using an analysis of scribal manuals, the article contributes to our knowledge of the social positioning of book producers in South Asia and demonstrates the vitality of certain practices associated with manuscript culture in the era of print.

Praktiken und Praxis

2017 ◽  
Vol 2017 (2) ◽  
pp. 41-56
Author(s):  
Thomas Alkemeyer
Keyword(s):  
The Self ◽  
The Other ◽  
Raw Material ◽  
Political Agency ◽  
Lived Body ◽  
Sociological Analysis ◽  
Discipline Formation ◽  
Material Basis ◽  
Embodied Self ◽  
Self Formation

Two forms or rather perspectives of observations appear alongside practice theories: The first perspective can be called the „theatre perspective“: practice here is observed as a regular, spatiotemporally ordered, socially structured, and therefore recognizable historical form of „practical doings and sayings“, in which participants are understood as mere carriers of practices and their bodies as the raw material for processes of formation. In the other perspective, understood as the perspective of the participants themselves, practices come into view as ongoing, conflictual, and contingent accomplishments, in which participants occur as intelligently collaborating contributors with so called „lived bodies“. These bodies are affectable, sites of experience, and media of a sensitivity that allow an embodied self to orientate itself (with)in a practice. This paper proposes a methodological mediation of both perspectives by taking into account both a sociological analysis of discipline, formation, or adjustment, and the reflexive sensing in action, which can be modeled phenomenologically. Thus, a „lived-body-in-accomplishment“ comes into view that serves the material basis of subjectivation procceses, i. e. the (self-)formation of a constitutionally conditioned (political) agency.

The Power of the Cross and Cruciform Devices in the Carolingian World

2018 ◽  
Author(s):  
Ildar Garipzanov
Keyword(s):  
Final Section ◽  
Ninth Century ◽  
Late Antique ◽  
Manuscript Culture ◽  
The Bible ◽  
The Cross ◽  
Early Byzantine

This chapter shows the unquestionable role of the sign of the cross as the primary sign of divine authority in Carolingian material and manuscript culture, a role partly achieved at the expense of the diminishing symbolic importance of the late antique christograms. It also analyses the appearance of new cruciform devices in the ninth century as well as the adaptation of the early Byzantine tradition of cruciform invocational monograms in Carolingian manuscript culture, as exemplified in the Bible of San Paolo fuori le mura and several other religious manuscripts. The final section examines some Carolingian carmina figurata and, most importantly, Hrabanus Maurus’ In honorem sanctae crucis, as a window into Carolingian graphicacy and the paramount importance of the sign of the cross as its ultimate organizing principle.

Moral Philosophy

2018 ◽  
Author(s):  
Michael N. Forster
Keyword(s):  
Moral Philosophy ◽  
Role Models ◽  
Moral Character ◽  
Moral Values ◽  
Theory And Practice ◽  
Character Formation ◽  
First Order ◽  
The Enlightenment ◽  
Self Formation

Herder develops a number of very important principles both in meta-ethics and in first-order morality. In meta-ethics he argues for a form of sentimentalism, but a form of it that acknowledges a role for cognition in the sentiments involved and which emphasizes their radical variability between periods and cultures. He also invents a “genetic” or “genealogical” method predicated on such variability and applies it to moral values in particular in order to make them better understood. And finally, he develops an ambitious theory and practice of moral pedagogy that rests on his sentimentalism and which accordingly focuses on causal influences on moral character formation, such as role models and literature. In first-order morality he invents an important pluralistic form of cosmopolitanism to replace the more usual but problematic homogenizing cosmopolitanism of the Enlightenment; an influential ideal of individual Bildung, or self-formation; and a distinctive ideal of humanity.

Holy Rus´

2018 ◽  
Author(s):  
Andrew Kahn ◽  
Mark Lipovetsky ◽  
Irina Reyfman ◽  
Stephanie Sandler
Keyword(s):  
Core Beliefs ◽  
Manuscript Culture ◽  
Textual Production ◽  
Wide Range ◽  
Monastic Life

This chapter discusses how texts established and perpetuated a link between the spiritual grace of Kievan and Northern Rus′ and monastic life. Hagiography, homily, and prayers, written in the monasteries and incorporated into local collections, helped disseminate core beliefs about the conversion of Vladimir in Kiev and an indelible link between the territory of Rus′—already seen as a magical place in folklore—and the Orthodox faith. The chapter charts the types of national and individual stories told in the literature. Textual production remained based in monasteries and stable as a manuscript culture, but new styles of writing altered and enhanced the rhetorical character of a wide range of forms, including, hagiography, legends, tales of miracles and holy fools, and sermons.

scholarly journals After Hajj: Muslim Pilgrims Refashioning Themselves

Religions ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 36
Author(s):  
Kholoud Al-Ajarma
Keyword(s):  
Social Contexts ◽  
Religious Behavior ◽  
Transformative Experience ◽  
The Everyday ◽  
Community Expectations ◽  
Religious Dimensions ◽  
Personal Level ◽  
The Right ◽  
Self Formation ◽  
Do So

The Muslim pilgrimage to Mecca (Hajj) is one of the five pillars of Islam and a duty which Muslims must perform—once in a lifetime—if they are physically and financially able to do so. In Morocco, from where thousands of pilgrims travel to Mecca every year, the Hajj often represents the culmination of years of preparation and planning, both spiritual and logistical. Pilgrims often describe their journey to Mecca as a transformative experience. Upon successfully completing the pilgrimage and returning home, pilgrims must negotiate their new status—and the expectations that come with it—within the mundane and complex reality of everyday life. There are many ambivalences and tensions to be dealt with, including managing the community expectations of piety and moral behavior. On a personal level, pilgrims struggle between staying on the right path, faithful to their pilgrimage experience, and straying from that path as a result of human imperfection and the inability to sustain the ideals inspired by pilgrimage. By ethnographically studying the everyday lives of Moroccans after their return from Mecca, this article seeks to answer the questions: how do pilgrims encounter a variety of competing expectations and demands following their pilgrimage and how are their efforts received by members of their community? How do they shape their social and religious behavior as returned pilgrims? How do they deal with the tensions between the ideals of Hajj and the realities of daily life? In short, this article scrutinizes the religious, social and personal ramifications for pilgrims after the completion of Hajj and return to their community. My research illustrates that pilgrimage contributes to a process of self-formation among pilgrims, with religious and non-religious dimensions, which continues long after Hajj is over and which operates within, and interacts with, specific social contexts.

Self-formation of high-field domain in epitaxial ZnO and its suppression in ZnO/MgZnO heterostructure

2021 ◽  
Vol 118 (25) ◽  
pp. 252102
Author(s):  
E. Šermukšnis ◽  
J. Liberis ◽  
A. Šimukovič ◽  
A. Matulionis ◽  
K. Ding ◽  
...  
Keyword(s):  
High Field ◽  
Self Formation
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