scholarly journals Merry Science of Literature (Almost an Essay)

Literatūra ◽  
2021 ◽  
Vol 63 (1) ◽  
pp. 58-70
Author(s):  
Rita Tūtlytė
Keyword(s):  

The article investigates the development of the literary studies of Lithuanian literature over the past three decades pointing out some mental movements as well as difficulties of „transferrence“ and „hermeneutics“ of selfreflection. The article is not focused on describing all the schools of literary studies that were under formation at that time, the translated theoretical works or on classifying the researchers of the period (some names are mentioned sporadically as an example only). The aim is to give just one perspective without aiming to provide an objective wholsome overwiew.

2014 ◽  
Vol 21 (1) ◽  
pp. 4-16
Author(s):  
Patrick Buckridge

The imminent death of the study of past literature in Australian universities has been pronounced many times since the 1980s. It seems to have been taking several decades to die, but its time may finally be upon us. When I first joined Griffith Humanities in 1981, the then Head of School, David Saunders, told me that though he might wish it otherwise, the literature of the past wouldalwaysbe studied in universities — if only because there was so much of it and because, like Everest, it was simply ‘there’. I now think he may have been wrong. It is likely enough, in my view, that some — mainly older — peoplewillkeep reading, studying and discussing the literary tradition for a long time to come: in reading groups, U3A classes and the like. More about that later. But I doubt if anyone will be doing it in Australianuniversitiesfor very much longer.


Author(s):  
Eleanor Ty

Asian Canadian Literary Studies is a relatively new field of study which began in the mid to late 1990s. Even though literature written by Chinese, Japanese, and South Asian Canadians had been published in literary magazines and anthologies since the 1970s, the identification of a distinct body of works called “Asian Canadian literature,” as Donald Goellnicht has noted (in “A Long Labour”), began only when there was a sociopolitical movement focused on identity politics. The literature includes early experiences of Chinese in Gum San or “gold mountain”; Japanese Canadian internment during the Second World War; South Asian Canadians diasporic writing from former British colonies like India, Pakistan, Sri Lanka, Bangladesh, Trinidad, Guyana, Tanzania, and Kenya; feminist experimental and genre writing; and writing from the post-1975 wave of first- and 1.5-generation immigrants and refugees. Early 21st-century works have moved from mainly autoethnographic stories to those that include larger sociocultural concerns, such as poverty, domestic violence, the environment, lesbian, queer, and transgender issues, and other intersectional systems of oppression that face Asian Canadians and other marginalized groups. Genres include memoirs, films, short stories, autobiographies, realist novels, science fiction, graphic novels, poetry, plays, and historical novels. In the past, without naming the field “Asian Canadians,” many critics have engaged with Asian Canadian literary texts. For example, articles and chapters about Joy Kogawa’s Obasan can be found in journals and books on Canadian, postcolonial, ethnic, and Asian American literature. South Asian Canadian literature also has strong links with postcolonial studies and institutions, such as the book publisher TSAR Publications, which began as the literary journal, The Toronto South Asian Review. In Canadian English usage, Asian usually refers to people from East and Southeast Asian while the term South Asian Canadian is a subgroup of Asian Canadian, according to Statistics Canada. In literary studies, it has only been in the past ten or fifteen years that the term “Asian Canadian” is used as a pan-ethnic term for all peoples who are originally from or have roots in Asia.


Traditio ◽  
1966 ◽  
Vol 22 ◽  
pp. 451-462
Author(s):  
Sesto Prete

In the past few years, literary studies on Humanism and the Renaissance have commanded ever-increasing attention. The research displays, broadly, two marked trends: one segment, which stations itself in the ranks of scholars such as Burckhardt, Voigt, De Sanctis, Gaspary, and others, interprets the intellectual and spiritual atmosphere of the era; the other uncovers new texts or, keeping step with the modern scientific approach to the study of manuscripts, reedits in more precise form already known texts — this group is dominated by the name of Sabbadini. In the following pages, several books which have appeared in the last few years will be assessed with a view toward their contributions in both areas.


2010 ◽  
Vol 18 (1) ◽  
pp. 1-27 ◽  
Author(s):  
Stephen Moore ◽  
Yvonne Sherwood

AbstractAt present, 'high theory', epitomized by poststructuralism, is in a perceived state of decline in literary studies. This three-part article explores the complex ramifications of the 'after theory' debate for biblical studies, a field that, for the most part, still seems to be in a 'before theory' phase. Our intent, however, is not to sell biblical scholars on Theory, finally, before the supply runs out. Our aim, rather, is diagnostic and analytic. We want to look at what has happened, what has failed to happen, and what might yet happen in biblical studies in relation to Theory, and reflect on what these various appropriations, adaptations and missed encounters reveal about the very different disciplinary spaces occupied by biblical studies and literary studies, and the very different disciplinary histories that have brought each of these spaces into being. Contending that Theory's most important contribution is the self-reflexive and metacritical moves it makes possible, our reflection on Theory's reception in biblical studies is intended to defamiliarise the peculiarities of our own disciplinary space. What follows is the first installment of this three-part article.


PMLA ◽  
2013 ◽  
Vol 128 (4) ◽  
pp. 989-996 ◽  
Author(s):  
Sarah Rivett

A survey of the journal early american literature from the mid-1980s to today reveals a curious phenomenon: religion disappears from the tables of contents during the 1990s. Beginning in 2000, religion returns with measured consistency, culminating with a special issue devoted to “methods for the study of religion” in 2010 (Stein and Murison). This resurgence of interest in religion, not only as a topic of inquiry but also as an analytic category, coincides with the “religious turn” that for the past decade has shaped literary studies and the disciplines intersecting with it. In the wake of 9/11 and the political revival of the religious right, Americanists were surprised at the intense and exceptionally religious nature of the United States. Given the religious and political inflections of the war on terror to follow, the academic study of religion could not remain the “invisible domain” that it had been in American and literary studies throughout the 1990s (Franchot). The context demanded a critical response, particularly because the largely liberal and secular academy could not understand the visible fervor of the religious right at the turn of the twenty-first century. Across disparate fields and disciplines, scholars and critics have revisited religion as a serious topic of intellectual inquiry. Over the past decade, work on religion has focused on how literary forms mediate between the human and the divine, the role of a transcendent belief system in relation to political or social formations, and the conjunction between spirit and matter, the supernatural and the natural. In reflecting on such connections between the secular and the sacred, scholars also elicited a concomitant revision of the narrative of secularization that had long impeded the study of religion by defining modernity through religion's absence, irrelevance, and inevitable replacement by competing paradigms.


Author(s):  
César Rina Simón

Iberian Studies have experienced an exponential growth over the past decade and have inspired research and academic debates about cultural relations in the Iberian peninsula. The impetus for literary studies has permeated in other areas, such as historiography, which has focused on Iberisms as a centrifugal alternative approach to State identities. Additionally, in relation to Anthropology, the study of ‘borders’ have raised the contingent and porous nature of national borders. These themes are addressed in the work titled Iberian Studies: Reflections Across Borders and Disciplines (ed. by N. Codina Solà and T. Pinheiro, 2019).


2020 ◽  
pp. 49-66
Author(s):  
Zrinka Božić Blanuša

Thanks to the work of Pascale Casanova, Franco Moretti, David Damrosch and many others, over the past two decades, the concept of world literature has once again become the subject of thorough examination within the field of literary studies, especially in relation to cosmopolitanism and globalization. When it comes to the study of individual national literatures and specific regional contexts, as well as to the definition of comparative literature as a discipline, debates regarding its background, its reach and limitations could not be ignored. World literature thus appears as a heterogenous entity – always manifesting in different contexts in different forms – consistently in dialogical exchange with specificities of a particular literature and culture. Instead of discussing the problematic relation between centre and periphery or criticizing the idea of global literary and cultural canon, the avant-garde as an international and global phenomenon that appears even more radically on the so-called periphery is what is of primary interest to me. Therefore, the purpose of this paper is to demonstrate that avant-garde (in its various forms and radical expressions) simultaneously challenges art as an institution and introduces the idea of a decentred geography of world literature.


Author(s):  
Carlos Rojas ◽  
Andrea Bachner

As conclusion to theHandbook, this chapter reflects on the ways in which Chinese literary studies can and does inform the broader fields of literary studies and the humanities as such. In the past decades, Chinese literary studies has been experiencing a double perspectival shift: on one hand it has extended and expanded the scope of the field with ever more complex definitions of “Chineseness,” on the other, it has striven to integrate itself into broader intercultural, global, and comparative frameworks. From this vantage point, the chapter critically probes the role Chinese literary studies plays within world literary, comparative, and area studies approaches. Instead of constituting merely another object of world-literary theories formulated elsewhere, or an exceptional test case for cultural comparison, Chinese literature—as the chapters in theHandbookpropose—can be read as a rich reservoir of models that formulate new methodologies and inspire new insights for literary and cultural study as such in dialogue and contestation with existing local, regional, national, intercultural concepts and frameworks.


2019 ◽  
Vol 31 (4) ◽  
pp. 805-817
Author(s):  
Clare Eby

AbstractThe marginalization of the humanities, while depressing, has at least provoked literary scholars into rethinking what they do and foregrounding the relevance of their research. The spike of interest in the economic humanities illustrates one path for making literary study more legible. To that end, several trends emerge in recent economic-themed literary scholarship. One trend of establishing the salience of humanistic scholarship proceeds by locating the origins of present concerns, such as the corporate takeover of democracy, in the past. While that approach is exciting and engaging, care must be taken not to flatten out differences between historical periods. A second salutary trend of making the humanities more intelligible develops interventionist and activist modes of scholarship—for instance, in the interest of making the economy more equitable, and by suggesting alternatives to current impasses. Through such approaches, the economic humanities can help demystify the epistemology of capitalism, the mental barrier determining what is and is not thinkable.


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