Presidential Address 2015—Negotiating Sites of Memory

PMLA ◽  
2015 ◽  
Vol 130 (3) ◽  
pp. 546-565 ◽  
Author(s):  
Margaret Ferguson

This text was written as a talk for a particular occasion, the Presidential Address on 9 January 2015 during the MLA Annual Convention in Vancouver, British Columbia. I have not removed the traces of this occasion from the text because they are integral to its argument about sites of memory. I hope my readers will imagine themselves as auditors gathered in a large room in the West Building of the Vancouver Convention Centre, built on the edge of a waterway called Burrard Inlet (fig. 1). That waterway, which is represented in several of the images that accompany this text, had—and still has—a different name in the languages of the indigenous peoples who have inhabited the Vancouver area since before it became part of an American hemisphere. Names, in languages that are ancient but also modern, are a key topic in the reflections that follow.I'm grateful to you for the gift of your time. Though my talk explores a view of historical time as a multidirectional and multidimensional phenomenon, I'm aware that our shared time in this room goes in one direction in the simple sense that we'll all be older when this session ends, and probably even more hungry, thirsty, and tired than we are now. I've found that the MLA convention sometimes feels like a memory marathon, with special testings of the brain muscles that allow us to recognize faces and recall the first and last names of acquaintances, and even of good friends, whom we haven't seen for a while. Such experiences of remembering and forgetting contributed to my decision to focus on the MLA itself as one of the two sites of memory I want to explore with you this evening. The other site I want to think about is Vancouver, the place where we are now: a modern city built on a site where humans have been living for the last eight to ten millennia (Carlson 12-16).

1966 ◽  
Vol 44 (5) ◽  
pp. 839-849 ◽  
Author(s):  
C. Berkeley

Twenty-five species of Polychaeta recently collected off the coast of British Columbia are discussed. Most were taken in waters of considerable depth off the west coast of Vancouver Island. Sixteen are new to British Columbia. Most of these are known from farther south on the west coast of North America, but some from much shallower depths than those from which they are now recorded; two of them are new to the northeast Pacific; one is a new subspecies. The other nine have been previously known from British Columbia, but they are now recorded from much greater depths than hitherto, or in new geographical locations.


Author(s):  
YU. V. BOLTRIK ◽  
E. E. FIALKO

This chapter focuses on Trakhtemirov, one of the most important ancient settlements of the Early Iron Age in the Ukraine. During the ancient period, the trade routes and caravans met at Trakhtemirov which was situated over the three crossing points of the Dneiper. Its location on the steep heights assured residents of Trakhtemirov security of settlement. On three sides it was protected by the course of the Dnieper while on the other side it was defended by the plateau of the pre-Dneiper elevation. The ancient Trakhtemirov city is located around 100 km below Kiev, on a peninsula which is jutted into the river from the west. Trakhtemirov in the Early Iron Age was important as it was the site of the Cossack capital of Ukraine. It was also the site of the most prestigious artefacts of the Scythian period and a site for various items of jewellery, tools and weaponry. The abundance of artefacts in Trakhtemirov suggests that the city is a central place among the scattered sites of the middle course of the Dneiper.


2014 ◽  
Vol 31 (2-3) ◽  
pp. 39-64 ◽  
Author(s):  
Eric Hirsch

Melanesian ethnography has been a substantial and enduring presence in Strathern’s comparative project of anthropology. The cornerstone of this project was The Gender of the Gift, where a model was established for demonstrating the analogies between Melanesian societies based on a system of common differences. The comparisons created in this work were centred on a real and radical divide between Melanesia and the West. Strathern’s subsequent comparative work has examined the debates surrounding new social and technological forms in the West (e.g. new genetic and reproductive technologies) through drawing analogies with Melanesian social forms; she has simultaneously highlighted the limits of these comparisons. Her intention in this comparative project has been to expand the range of concepts and language used to understand western social and technological innovations that potentially affect the world at large, so that debate is not simply circumscribed by western preoccupations and concerns. As mediated through the analysis of Strathern and the other Melanesian anthropologists she draws on, the voices and interests of non-westerners can potentially inform and even reform the grounds of such deliberations.


2021 ◽  
pp. 016224392110573
Author(s):  
Ian G. Stewart ◽  
Moira E. Harding

Canada’s Trans Mountain Expansion Pipeline project is one of the country’s most controversial in recent history. At the heart of the controversy lie questions about how to conduct impact assessments (IAs) of oil spills in marine and coastal ecosystems. This paper offers an analysis of two such IAs: one carried out by Canada through its National Energy Board and the other by Tsleil-Waututh Nation, whose unceded ancestral territory encompasses the last twenty-eight kilometers of the project’s terminus in the Burrard Inlet, British Columbia. The comparison is informed by a science and technology studies approach to coproduction, displaying the close relationship between IA law and applied scientific practice on both sides of the dispute. By attending to differing perspectives on concepts central to IA such as significance and mitigation, this case study illustrates how coproduction supports legal pluralism’s attention to diverse forms of world making inherent in IA. We close by reflecting on how such attention is relevant to Canada’s ongoing commitments, including those under the UN Declaration on the Rights of Indigenous Peoples.


2020 ◽  
Vol 49 (2) ◽  
pp. 83-99
Author(s):  
Brian Stanley

Over the last half-century, the foreign missionary movement from the West has attracted much academic scrutiny from historians of imperial encounters with indigenous peoples. More recently, scholars have also begun to draw attention to the significance of missionaries, former missionaries or their progeny, as repositories of specialist linguistic and cultural knowledge of Asia and Africa who were indispensable to Western governments and universities and whose influence was sometimes formative in shaping conceptions of the non-European world. 1 This article addresses one aspect of this broader theme, namely the leading role played by missionaries or former missionaries in the development of the academic discipline of sinology in Britain. Particular emphasis is placed on the contributions of two missionaries with strong connections to Scotland. One of these, James Legge, is well known. The other, Evangeline (‘Eve’) Dora Edwards, has been almost entirely forgotten.


Derrida Today ◽  
2010 ◽  
Vol 3 (1) ◽  
pp. 1-20
Author(s):  
Saitya Brata Das

If the dominant ethico-philosophical thinking of responsibility in the West is founded upon, or tied to a certain figure of death, it is because this ethical notion of responsibility is also a certain econo-onto-thanatology. Here the notion of the gift to the other is always already inscribed within a certain economic equivalence of value, or an economic determination of temporality as the geometric figure of the circle, or a certain economy of the experiences of abandonment and mourning, through which the event-character of the gift, its excess and its infinite surplus is economised, reduced, repressed, or even annulled. Reading Jacques Derrida's deconstruction of this econo-onto-thanatology, and relating him to Schelling, Heidegger, Levinas and Kierkegaard, this article attempts to reveal this very complex relationship of the ethical notion of responsibility and the gift with death, in order to think anew – in the spirit of Derrida – a responsibility in relation to mourning and abandonment, and in relation to a death that does not figure in any figuration of self-figuration and self-presence, but – to speak with Maurice Blanchot – as interminable, incessant worklessness, as endless ruination and abandonment of itself. This impossible aporia of the notion of responsibility is itself a dis-figuring of death, which is also an aporia of an instant which escapes, in its event character, the geometric figure of time as circle.


Balcanica ◽  
2002 ◽  
pp. 143-154
Author(s):  
Ljubinko Radenkovic

Beliefs and legends that certain mythological creatures - fairies, witches, the devil, (vile, vestice, djavo, boginka, mamuna, baenik, domovoj, leshi) etc. can take away the child from the mother and exchange it for its own in the image of the abducted child, are widespread with the West and East Slavs, while with the South Slavs they are found only in the northern parts, in Pannonia. Such demonic child is most often called: podmece (with the Serbs), podvrsce (with the Croats), podmenek (with the Slovenians), odmienjec (with the Poles), odminok (with the Ukrainians), obmen (with the Russians), etc. According to the folk beliefs, a changeling differs from the other children by its sluggish growth, voraciousness, and persistent desire to harm or spite other members of the household. Slav legends mention the ways of stealing the human and planting the demonic child (a), recognizing the demonic child (b), and disposing of it and restoring the rightful child (c). In order to prevent the demon from exchanging her child, the mother must observe certain rules of conduct during pregnancy and in the 40 days following the childbirth. Certain measures of magical protection are also undertaken, as: placing sharp iron objects near the nursing woman, then brooms, leaving the candle to burn all night, burning frankincense in her presence, sprinkling her with holy water, etc. The legends on changelings were most probably adopted by the Slavs from the neighboring western peoples (Germans), and included in the already present beliefs that the birth of a child is a gift from the other world, and that the mother must take great care of the gift and be grateful for it. Otherwise, the one bestowing the gift may take it away as well.


1947 ◽  
Vol 12 (4) ◽  
pp. 273-276 ◽  
Author(s):  
John M. Goggin

A number of unusual ornaments of gold and copper were found several years ago in a site on Apalachee Bay, Wakulla County, Florida (Fig. 74). This site lies in the St. Marks National Wildlife Refuge a few hundred feet east of its lookout tower, several hundred yards south of the headquarters, and a mile northwest of the St. Marks lighthouse. The site is a burial ground, showing no signs of habitation other than some sherds and flakes of chert scattered on the surface. The burials are found close under the sandy surface on a small natural ridge which lies along the shore where high land merges into extensive marshes. Nearby are two other sites, both shallow refuse areas. One lies about 150 yards to the west, near the gate of the present lookout tower. The other is under the buildings of the present refuge headquarters.


2019 ◽  
Vol 12 (1) ◽  
pp. 34-46 ◽  
Author(s):  
Chengcheng You

This article reviews four major Chinese animated adaptations based on the classic Journey to the West. It shows how these adaptations, spanning four historical phases of modern China, encapsulate changes in Chinese national identity. Close readings underpin a developmental narrative about how Chinese animated adaptations of this canonical text strive to negotiate the multimodal expressions of homegrown folklore traditions, technical influences of western animation, and domestic political situations across time. This process has identified aesthetic dilemmas around adaptations that oscillate between national allegory and individual destiny, verisimilitude and the fantastic quest for meaning. In particular, the subjectivisation of Monkey King on the screen, embodying the transition from primitivistic impulse, youthful idealism and mature practicality up to responsible stewardship, presents how an iconic national figure encapsulates the real historical time of China.


1968 ◽  
Vol 59 (3) ◽  
pp. 479-486 ◽  
Author(s):  
Lars-Ake Idahl ◽  
Bo Hellman

ABSTRACT The combination of enzymatic cycling and fluorometry was used for measuring glucose and glucose-6-phosphate in pancreatic β-cells from obese-hyperglycaemic mice. The glucose level of the β-cells corresponded to that of serum over a wide concentration range. In the exocrine pancreas, on the other hand, a significant barrier to glucose diffusion across the cell membranes was demonstrated. During 5 min of ischaemia, the glucose level remained practically unchanged in the β-cells while it increased in the liver and decreased in the brain. The observation that the pancreatic β-cells are characterized by a relatively low ratio of glucose-6-phosphate to glucose may be attributed to the presence of a specific glucose-6-phosphatase.


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