scholarly journals I, etcetera

October ◽  
2018 ◽  
Vol 166 ◽  
pp. 45-62 ◽  
Author(s):  
Alex Kitnick

Over the past few years there has been a marked use of the first-person singular in a broad range of cultural practices, including contemporary art, literature, and criticism. Although it goes by any number of names—autobiography, autofiction, confession, epistle, memoir, personal essay—which each have a specific history and structure, its increased use in our current moment suggests a common impulse and points to a novel conception of the author that is represented in the work of Moyra Davey, Chris Kraus, and Maggie Nelson.

2014 ◽  
Vol 84 (1) ◽  
pp. 85-100 ◽  
Author(s):  
Django Paris ◽  
H. Samy Alim

In this article, Django Paris and H. Samy Alim use the emergence of Paris's concept of culturally sustaining pedagogy (CSP) as the foundation for a respectful and productive critique of previous formulations of asset pedagogies. Paying particular attention to asset pedagogy's failures to remain dynamic and critical in a constantly evolving global world, they offer a vision that builds on the crucial work of the past toward a CSP that keeps pace with the changing lives and practices of youth of color. The authors argue that CSP seeks to perpetuate and foster linguistic, literate, and cultural pluralism as part of the democratic project of schooling and as a needed response to demographic and social change. Building from their critique, Paris and Alim suggest that CSP's two most important tenets are a focus on the plural and evolving nature of youth identity and cultural practices and a commitment to embracing youth culture's counterhegemonic potential while maintaining a clear-eyed critique of the ways in which youth culture can also reproduce systemic inequalities.


2013 ◽  
Vol 55 (2) ◽  
pp. 474-504 ◽  
Author(s):  
Matt Hodges

AbstractThis article provides a historical ethnography of an abrupt and transient awakening of interest in Roman vestige during the 1970s in rural France, and explores its implications for comparative understanding of historical consciousness in Western Europe. Drawing on ethnographic fieldwork in Languedoc, and particularly the commune of Monadières, it details a vogue for collecting pottery shards scattered in a nearby lagoon that developed among local inhabitants. The article frames this as a ritualized “expressive historicity” emergent from political economic restructuring, cultural transformation, and time-space compression. It analyses the catalyzing role of a historian who introduced discursive forms into the commune for symbolizing the shards, drawn from regionalist and socialist historiography, which local people adapted to rearticulate the historicity of lived experience as a novel, hybrid genre of “historical consciousness.” These activities are conceptualized as a “reverse historiography.” Elements of historiographical and archaeological discourses—for example, chronological depth, collation and evaluation of material relics—are reinvented to alternate ends, partly as a subversive “response” to contact with such discourses. The practice emerges as a mediation of distinct ways of apprehending the world at a significant historical juncture. Analysis explores the utility of new anthropological theories of “historicity”—an alternative to the established “historical idiom” for analyzing our relations with the past—which place historiography within the analytical frame, and enable consideration of the temporality of historical experience. Findings suggest that the alterity of popular Western cultural practices for invoking the past would reward further study.


2020 ◽  
Vol 71 (11) ◽  
pp. 1464
Author(s):  
John D. Koehn ◽  
Stephen R. Balcombe ◽  
Lee J. Baumgartner ◽  
Christopher M. Bice ◽  
Kate Burndred ◽  
...  

The Murray–Darling Basin (MDB) is Australia’s food bowl, contributing 40% of agricultural production and supporting a population of over 4 million people. Historically, the MDB supported a unique native fish community with significant cultural, subsistence, recreational, commercial and ecological values. Approximately one-quarter of the MDB’s native species are endemic. Changes to river flows and habitats have led to a >90% decline in native fish populations over the past 150 years, with almost half the species now of conservation concern. Commercial fisheries have collapsed, and important traditional cultural practices of First Nations People have been weakened. The past 20 years have seen significant advances in the scientific understanding of native fish ecology, the effects of human-related activities and the recovery measures needed. The science is well established, and some robust restoration-enabling policies have been initiated to underpin actions. What is now required is the political vision and commitment to support investment to drive long-term recovery. We present a summary of 30 priority activities urgently needed to restore MDB native fishes.


Author(s):  
Tamara Skrypnyk ◽  

The paper considers the poem 449 written by Emily Dickinson and its translations into Ukrainian and Russian. The translation of the grammatical syntactic syntagma «I died for Beauty…» is also analyzed. The work of V. Sdobnikov and O. Petrova «Theory of Translation» where the scholars propose to apply literary and extra-linguistic aspects of translation theory was especially important for the present research. The principles of literary and linguistic translation theory have been applied in the process of philological and linguistic-stylistic types of analysis. The literary studies theory emphasizes the principle of vocabulary adequacy in the original work and its translations. The extra-linguistic aspect of the linguistic translation theory has impelled us to consider the morphological category of gender of the personal pronoun «I» in singular and the verb «died» in the past tense. In modern (synchronous) English, the morphological category of gender of the personal pronoun in the first person and the verb in the past tense are not denoted by morphemes, whereas in the Ukrainian and Russian languages the verb in the past tense has the suffix «l» and the ending «а» for the feminine gender. That is why some translators have mistakenly interpreted the image of the poem's first persona by creating the image of a lyrical male character, which violated the gender right of the poetess. The translators were to take into account the biographical right of the poetess to write on her own behalf, and the fact that in most works E. Dickinson revealed her inner world in the first person and applied the personal pronoun «I» in her poems very often, which testifies to the femininity of her poetry. Russian translators M. Zenkevich and A. Kudrjavytsky translated the structure «I died for Beauty» by using the words of the lyrical woman-character. They recreated the image of a lyrical heroine who is capable to give her life for Beauty. Another translator V. Markova created the lyrical male character. In her translation both characters are opposed to each other, because the poet is «he» while the Beauty is «she». In Markova’s translation it is the man who died for beauty, love and truth. Ukrainian translators D. Pavlychko and N. Tuchynska also created the lyrical male character and interpreted the image from the first person that changed the original author’s artistic message. It should be noted that the method of character masculinization in the translation of grammatical syntactic syntagma has changed the main idea of the work. This violated the gender right of the poetess to create the image of a noble lyrical heroine who is able to give her life for Beauty. The article also focuses on the peculiarities of the syntax of the poem, the special meaning of dashes in the original text and its translations as well as the method of character onimization. The lexical adequacy of the poem under consideration and its translations into Ukrainian and Russian are analyzed.


2018 ◽  
pp. 116-131
Author(s):  
Jørgen Veisland

Central motifs and episodes form interesting and significant links between Aksel Sandemose’s novel Det svundne er en drøm, published in 1946, and Martin A. Hansen’s novel from 1950, Løgneren. The motifs of truth versus lie, and the intermingling of the two, and of the split subject, manifest themselves in the protagonists who share a common first name, Johannes. The texts are an attempt to write diaries that transcend the borderline between past and present, fiction and reality, truth and lying. The diary form, composed in the first person as an alternative to the novel form proper, is viewed by both protagonists as an experiment that questions the ability of language to portray reality accurately and truthfully. Furthermore, the diaries break with chronology in order to come to terms with a darkness within, an essentially unknown, demonic territory that prevents knowledge and truth from emerging. Central episodes in the two diaries are practically identical, e.g. the drowning accident that takes place in both texts, the absence of the ‘I’ of the diary from home, and the sense of alienation from home. Additionally, significant symbols recur in both texts, e.g. a necklace and migratory birds. The protagonists’ relationships to women are all but identical and involve an examination of the past and of guilt that becomes a potential key to resolving what constitutes guilt, conscience, home and exile. The two texts form an intertext and there is compelling evidence pointing to Sandemose’s diary having profoundly influenced Hansen’s narrative.


2021 ◽  
Author(s):  
Roslyn M Frank

<p>In the Basque Country (Euskal Herria) stone octagons, known as <em>sarobe</em> in Basque (Euskara), were built using specified dimensions, based on a “geometric foot” standard (0.278m). This standard was incorporated into a septarian system of measurements, e.g., rods of 7 g.ft. in length, called <em>gizabete</em>, poles of 21 g.ft. and a unit called <em>gorapila</em> of 49 g.ft. The dimensions of the stone octagons suggest that ritual importance was attributed to their geometric design, to the size of their perimeter and their orientation. According to local tradition and Basque legal codes, the eight stones on the perimeter had to be oriented to the cardinal and inter-cardinal directions. Field work indicates that over 500 octagons may have existed inside Euskal Herria at some point in the past. In the study region the stone octagons are linked specifically to localized transhumant practices of Basque-speaking shepherds, well documented socio-cultural practices that appear to date back to the Late Bronze Age if not earlier. Inferential evidence suggests that the cognitive origins of their architectural design might reach back to the Neolithic and be related to similar pastoral traditions as well as septarian units of measure encountered along the Atlantic façade. Thus far, even though several of the sites have been Carbon-14 dated, the absolute <em>terminus ante quem non</em> of the design of the octagons is still uncertain.</p>


2020 ◽  
Vol 70 (1) ◽  
pp. 7-32
Author(s):  
Angel Adams Parham

This essay facilitates a multi-dimensional immersion into the life and rhythms of New Orleans, an entrée to the past that equips us to better understand the present and, from there, critically and creatively to envision our possible futures together. We explore the Faubourg Tremé by traversing layers of its lieux de souvenir - places of remembering, a concept inspired by but distinct from Pierre Nora’s lieux de mémoire - across three time periods. Each lieu de souvenir we visit from 1720 to the present will highlight material and symbolic foundations in Tremé that help us to understand key aspects of New Orleans’s past and present. The object that will guide our travel and meditation through each layer is the lowly but highly serviceable brick. At a purely material level, bricks are the literal building blocks of the city. Roads were paved with them and homes and other buildings were constructed with bricks as well. And at a symbolic level, bricks carry multiple rich and complex significations: Who makes them? How does their manufacturing shape the lives of the laborers who create them? Who buys them, and who profits from their sale? Tracing the brick and its uses throughout each lieu de souvenir sheds light on key social relationships, inequalities, and cultural practices that form the foundation of New Orleans’s past and present.


2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Pravda Spasova ◽  

The paper deals with aesthetic and sociological questions, posed by the increasing role of the visual in everyday cultural practices and particularly in contemporary art. In this context the theories of Jean Baudrillard and Guy Debord are mentioned critically. The conclusion of the author is that there is no reason to believe the problems of interpretation and the future of contemporary art are due to anything like specific visual turn of world culture nowadays. The visual leads to the rational, even to metaphysical if we are prepared to understand it.


Chapter One deals with several central issues with regard to understanding the role of religious motifs in contemporary art. Besides being a repetition of imagery from the past, religious motifs embedded in contemporary artworks become a means to problematise not only the way different periods in the history of art are delimited, but larger and seemingly more rigid distinctions as those between art and non-art images. Early religious images differ significantly from art images. The two types are regulated according to different sets of rules related to the conditions of their production, display, appreciation and the way images are invested with the status of being true or authentic instances of art or sacred images. Chapter One provides a discussion of the important motif of the image not made by an artist’s hand, or acheiropoietos, and its survival and transformation, including its traces in contemporary image-making practices. All images are the result of human making; they are fictions. The way the conditions of these fictions are negotiated, or the way the role of the maker is brought to visibility, or concealed, is a defining feature of the specific regime of representation. While the cult image concealed its maker in order to maintain its public significance, and the later art image celebrated the artist as a re-inventor of the old image, contemporary artists cite religious images in order to reflect on the very procedures that produce the public significance and status of images.


2019 ◽  
Vol 12 (5) ◽  
pp. 493-513
Author(s):  
Gabriel Koureas

This article engages with the conversations taking place in the photographic space between then and now, memory and photography, and with the symbiosis and ethnic violence between different ethnic communities in the ex-Ottoman Empire. It questions the role of photography and contemporary art in creating possibilities for coexistence within the mosaic formed by the various groups that made up the Ottoman Empire. The essay aims to create parallelotopia, spaces in the present that work in parallel with the past and which enable the dynamic exchange of transcultural memories. Drawing on memory theory, the article shifts these debates forward by adopting the concept of ‘assemblage’. The article concentrates on the aesthetics of photographs produced by Armenian photographic studios in Istanbul during the late nineteenth century and their relationship to the present through the work of contemporary artists Klitsa Antoniou, Joanna Hadjithomas, Khalil Joreige and Etel Adnan as well as photographic exhibitions organised by the Centre for Asia Minor Studies, Athens, Greece.


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