Le Carnavalesque: La Passion Par Rapport à la Theorie de Mikhail Bakhtin

2005 ◽  
Vol 1 ◽  
Author(s):  
Jennifer L Montesi
Keyword(s):  
Popular Culture ◽  
Social Structure ◽  
Middle Ages ◽  
Mikhail Bakhtin ◽  
Personal Relationships ◽  
Daily Activities ◽  
Francois Rabelais ◽  
Fyodor Dostoevsky ◽  
Ordinary Life ◽  
Second World

According to the theory of Mikhail Bakhtin, the carnival of the Middle Ages and Renaissance played a significant role in medieval culture because it permitted the expression of the carnival spirit, a fundamental tendency of humanity that was hidden from public view in daily activities. In contrast with the ordinary life of mankind, the carnival world was a “second world” and “upside-down world” where laws, social structure, and religious authority ceased to exist. It was a place for unadulterated passion where free and familiar contact between individuals and exceptional creativity promoted the formation of new modes of communication and personal relationships. The expression of carnival spirit was necessary for the survival of humanity such that, upon the demise of the carnival, the same passionate desires of the carnival were transferred to the domain of literature and art. Through an examination of menippean literature, as well as the collective works of Francois Rabelais and Fyodor Dostoevsky, this article provides extensive support in favor of the carnival’s influence on literary works that surrounded the demise of the carnival in popular culture.

The Trump carnival: popular appeal in the age of misinformation

2018 ◽  
Vol 32 (4) ◽  
pp. 410-429 ◽  
Author(s):  
Elizaveta Gaufman
Keyword(s):  
Popular Culture ◽  
Mikhail Bakhtin ◽  
Presidential Campaign ◽  
Francois Rabelais ◽  
Literary Critic ◽  
The Core ◽  
Russian Philosopher ◽  
Popular Appeal ◽  
Polar Opposite ◽  
Core Characteristics

This article argues that a Russian analytical paradigm of carnival culture can help explain the successful presidential campaign of President Donald J. Trump. Russian philosopher and literary critic Mikhail Bakhtin developed the notion of carnival culture while analyzing Francois Rabelais’ work and its connection to the popular culture of Renaissance. Carnival ethos stood in opposition to the ‘official’ and ‘serious’ church sanctioned and feudal culture, by bringing out folklore and different forms of folk laughter that Bakhtin denoted as carnival. Carnival culture with its opposition to the official buttoned-up discourse is supposed to be polar opposite, distinguished by anti-ideology and anti-authority, in other words, anti-establishment – the foundation of Trump’s appeal to his voters. This article examines the core characteristics of carnival culture that defined Trump’s presidential campaign from the start.

scholarly journals Mikhail Bakhtin e Manoel de Barros: entre o cronotopo e a infância

2015 ◽  
Vol 10 (1) ◽  
pp. 176-192
Author(s):  
Paloma Dias Silveira ◽  
Margarete Axt
Keyword(s):  
Mikhail Bakhtin ◽  
Francois Rabelais

RESUMONeste artigo aproximamos a infância, o espaço e o tempo através da literatura e da filosofia. Partimos da leitura que Bakhtin faz das obras de François Rabelais, no contexto do realismos grotesco, e do conceito de cronotopo aí formulado. Bakhtin constrói uma perspectiva filosófica de espaço-tempo aberto e coletivo, de liberdade e criação. A literatura de Manoel de Barros, por sua vez, materializa um cronotopo, afirmando uma visão de mundo e de homem no embate entre sentidos e valores. Chegamos ao entendimento de que os poemas de Barros possuem uma estética particular que se aproxima daquela analisada por Bakhtin. É regida por uma relação espaço-temporal que trabalha com a infância associada à criação, envolvendo o espaço-tempo do inútil e da contemplação, o rebaixamento do olhar, o renascimento e a produção de vizinhanças entre elementos heterogêneos.

scholarly journals The problem of Millenarism

1975 ◽  
Vol 7 ◽  
pp. 31-42 ◽  
Author(s):  
Erik Af Edholm
Keyword(s):  
Social Structure ◽  
Middle Ages ◽  
Golden Age ◽  
Caste System ◽  
Religious Movements ◽  
Mass Movements ◽  
Hindu Tradition ◽  
History Of Religions ◽  
History Of ◽  
Near Future

The myth of the recurrence of the golden age after a period of accelerating miseries ("messianic woes") in the near future is of course not peculiar to the chiliasm of the European later middle ages. On the contrary, it belongs to the basic eschatological themes of millenarism in general. These themes are found also in Hindu tradition. To determine those general characteristics of traditional Hindu society which can contribute to an explanation of the relative unimportance of peasant rebellions and the lack of chiliastic mass movements, is not a problem to be solved within the field of the history of religions.  For example, the egalitarian message of the bhakti saints, disputing the hierarchy, did not preclude that the salvationist sects did adapt to the caste system. The religious movements contributed to and gave ideological form to adjustments within the existing social structure. Obviously there was little need for millenarism in this process.  

scholarly journals Transgressive consciousness as cultural and historical phenomenon

2017 ◽  
pp. 57-6o
Author(s):  
A. V. Timoshevskiy ◽  
Keyword(s):  
Middle Ages ◽  
Francois Rabelais ◽  
Folk Culture ◽  
Historical Phenomenon ◽  
The Middle Ages

The concept of the ultimate bases of culture is investigated. Specifi cs of transgressive consciousness as a cultural and historical phenomenon are revealed. The inadequacy of the reduction of the transgressive experience to the act of transgression is substantiated. The integrating functions of the transgressive consciousness are shown on the actual and theoretical material contained in M. Bakhtin’s study «The Creativity of Francois Rabelais and the Folk Culture of the Middle Ages and the Renaissance».

Visuality, Violence and the Return of the Middle Ages: Quentin Tarantino’s Inglourious Basterds as an Adaptation of the Nibelungen Story

2017 ◽  
Author(s):  
Bettina Bildhauer
Keyword(s):  
Popular Culture ◽  
Middle Ages ◽  
National Origin ◽  
International Audience ◽  
Origin Myth ◽  
First Time ◽  
The Middle Ages

This chapter argues for the first time that Quentin Tarantino based his film Inglourious Basterds in part on the medieval tale of the Nibelungs, as mediated chiefly through Fritz Lang’s Nibelungen. Inglourious Basterds can therefore be fruitfully read as an instance of medievalism, perpetuating as well as re-evaluating the widespread association of the Middle Ages with violence. An awareness of this intertext allows a nuanced interpretation of Inglourious Basterds’ stance on the power as well as manipulability of visual signs, always seen in the context of their materiality. Tarantino’s adaptation also allows fresh perspectives on the medieval Song of the Nibelungs, especially on its depiction of violent revenge. These in turn throw into relief Tarantino’s interpellation of the viewer through violence and other techniques to prevent the passive spectator position that popular culture is often accused of demanding. The film succeeds in subtly altering the conventions of cinematic representations of premodernity, and in re-appropriating a tainted national origin myth for an international audience.

You Got an Ology?

2019 ◽  
pp. 178-194
Author(s):  
Matthew Grimley
Keyword(s):  
Higher Education ◽  
Political Philosophy ◽  
Popular Culture ◽  
Second World War ◽  
World War ◽  
Student Protest ◽  
Margaret Thatcher ◽  
The Press ◽  
Second World

In the decades after the Second World War, sociology was a vogue subject in British universities, eclipsing more traditional disciplines such as history and political philosophy. New departments sprang up in the expanding universities. Academics in other subjects reacted in different ways, some embracing sociology in the hope that some of its cachet would rub off on them, others denouncing it for not being a real subject. By the 1970s, though, the fortunes of sociology were dramatically reversed, as radical sociologists clashed with their more empirical colleagues, and were blamed by the press for inciting student protest. The radical sociologist became a folk devil, epitomized by Malcolm Bradbury’s The History Man (1975), and was particularly demonized by the supporters of Margaret Thatcher. The Thatcher governments attempted to reduce sociology’s funding in higher education, but they found it harder to reverse its more diffusive influence over other disciplines and popular culture as a whole.

Austin, John Langshaw (1911–60)

2018 ◽  
Author(s):  
J.O. Urmson
Keyword(s):  
Analytic Philosophy ◽  
Second World War ◽  
Illocutionary Force ◽  
Other Minds ◽  
World War ◽  
Ordinary Life ◽  
Second World ◽  
The Way

J.L. Austin was a leading figure in analytic philosophy in the fifteen years following the Second World War. He developed a method of close examination of nonphilosophical language designed to illuminate the distinctions we make in ordinary life. Professional philosophers tended to obscure these important and subtle distinctions with undesirable jargon which was too far removed from everyday usage. Austin thought that a problem should therefore be tackled by an examination of the way in which its vocabulary is used in ordinary situations. Such an approach would then expose the misuses of language on which many philosophical claims were based. In ‘Other Minds’ ([1946] 1961), Austin attacked the simplistic division of utterances into the ‘descriptive’ and ‘evaluative’ using his notion of a performatory, or performative utterances. His notion was that certain utterances, in the appropriate circumstances, are neither descriptive nor evaluative, but count as actions. Thus to say ‘I promise’ is to make a promise, not to talk about one. Later, he was to develop the concepts of locutionary force (what an utterance says or refers to), illocutionary force (what is intended by saying it) and perlocutionary force (what effects it has on others).

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